SYNOPSIS 


OF 


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BY  THE 

/ 

HEV.  EZRA  STILES  ELY,  D.  D. 

*ASTOR  OF  THE  THIRD    PRESBYTERIAN   CHURCH  IN  THE  CITT  Cft 
PHILADELPHIA. 


PHILADELPHIA*. 
PUBLISHED  BY  J.  CR1SSY,  177,  CHESNUT  STREET, 

OPPOSITE  THE  STATE  HOUSE. 

1822. 


Eastern  District  op  Pennsylvania,  to  wit: 

BF.  IT  REMEMBERED,  that  on  the  seventh  day  of  March,  in 
the  forty-sixth  year  of  the  Independence  of  the  United  States  of 
America,  A.D.  1822,  Ezra  Stiles  Ely,D.  D.  of  the  said  district,  hath 
deposited  in  this  office,the  title  of  a  book,  the  right  whereof  he 
claims  as  author,  in  the  words  following,  to  wit: 

«'  A  Synopsis  of  Didactic  Theology.  By  the  Rev.  Ezra  Stiles 
Ely,  D.  D.  Pastor  of  the  Third  Presbyterian  Church  in  the 
city  of  Philadelphia. 

In  conformity  to  the  Act  of  the  Congress  of  the  United  States, 
intituled  "  An  act  for  the  encouragement  of  learning,  by  securing 
the  copies  of  maps,  charts,  and  books,  to  the  authors  and  propri- 
etors of  such  copies,  during  the  times  therein  mentioned."  And 
also  to  the  ad,  entitled  "  An  act,  supplementary  to  an  act,  enti- 
tled '  An  act  for  the  encouragement  of  learning,  by  securing  the 
copies  of  maps,  charts,  and  books,  to  the  authors  and  proprietors 
of  such  copies,  during  the  times  therein  mentioned/  and  extend- 
ing the  benefits  thereof  to  the  arts  of  designing,  engraving,  and 
etching  historical  and  other  prints." 

D.  CALDWELL, 
Cleric  of  the  Eastern  District  of  Pennsylvania- 


J.  CRISSr  ANT)  C.  GOODMAN,  PRINTERS* 


CONTENTS. 


Preface        -  page  7 

Introduction,  containing  definitions  of  Theology,  natu- 
ral, and  revealed  ....  9 
PART  I.  Of  Natural  Theology  -  -  -  -  -  11 
Chap.  I.  Of  the  Being  and  Attributes  of  God,  11. — Axioms  and 
Definitions  laid  down,  12,  13. — Demonstration  that  there 
is  a  God,  14. — That  there  is  an  unchangeable  Being,  15. 
That  Matter  is  not  this  Being,  16 — That  God  is  eternal, 
17. — That  the  sun,  moon,  and  stars  are  not  God,  17* 
Thar  the  human  min<  I  isnot  the  beginning  of  changes,  18. 
That  human  minds  are  effects  which  must  have  had  an 
intelligent  cause,  19,  20. — This  cause  must  be  indepen- 
dent, and  these  minds  dependent,  20. — Essential  attri- 
butes of  God,  21. — The  Incidental  attributes  of  the 
Deity,  21—23. 
Chap.  II.  Of  Man's  Duty,  as  inculcated  by  Reason,  23. — Ethics, 
Piety,  Morality,  23. — The  foundation  of  man's  obliga- 
tions, 23,  24. — Man  has  an  immaterial  soul,  25. — Morality 
subdivided  into  Prudence  and  Benevolence,  25. — The 
duties  man  owes  to  himself,  25. — Our  duties  towards  our 
fellow  creatures,  26— Of  the  treatment  of  brutes,  26. 
Of  the  relative  duties  of  mankind,  26. — Of  Marriage, 
Polygamy,  Divorce,  26,  27. — Of  Parental,  and  Fdial  Du- 
ties, 27. — Of  Masters  and  Servants,  and  Neighbours,  28. 
Of  Jurisprudence,  28. — Of  Political  Philosophy,  Political 
Economy,  and  Civil  Polity,  29. — Of  National  Law,  30* 
PART  II.  Of  Revealed  Theology.  -  -  31 
Chap.  I.  Of  the  Scriptures,  their  inspiration,  &c.  -  31 
Chap.  II.  Of  i  he  being  of  the  true  God,  and  his  mode  of  subsist- 
ence, 35. — Foundation  in  the  divine  essence  for  tri- 
personal  distinctions,  relations,  &C.37. — The  Father,  Son, 
and  Holy  Ghost,  one  God,  38. 


IV  CONTENTS. 

Chap.  III.  Of  the  incidental  attributes  ofthe  Godhead,  40.— The 
work  of  creation,  40.— The  covenant  of  works,  41.— The 
covenant  of  redemption,  43. 

Chap.  IV.  Of  the  Attributes  of  the  Father,  45.— Some  of  them 
inherent,  or  essentia],  45. — 0<  the  incidental  attributes 
of  the  Father,  45 — His  predestination,  and  election  of 
some  angels,  and  some  men,  47. — His  election  ofthe  Re- 
deemer, 47. — He  commissioned  the  Redeemer,  48. — Ac- 
cepted the  mediatorial  work,  and  justified  the  Suret)  of 
his  people,  49. — Unites  the  elect  to  Christ  in  covenant 
union,  50 — Justifies  believers,  51.— Pardons  and  Adopts 
all  renewed  persons,  52,  53. 

Chap.  V.  Of  the  Attributes  ofthe  Son,  inherent  and  incidental, 
54  —He  is  the  true  God,  54 — 57. — He  is  the  only  Media- 
tor, 57. — In  his  official  character,  he  is  Lord  of  all,  head 
over  al!  things  to  his  church,  the  creator  of  alJ  worlds, 
and  the  disposer  of  events,  57 — 60.— He  became  incar- 
nate and  is  God  and  man  in  one  person,  60. — He  is  eter- 
nally begotten,  considered  as  Mediator,  61. — He  is  the 
express  image  of  the  Father,  62. — He  is  officially  inferior 
to  the  Father  and  dependent  on  him,  63. — He  rendered 
a  perfect  active  obedience,  64. — And  endured  unto  death 
the  penalty  of  the  violated  law,  for  sinners,  65. — By 
his  obedience  he  merited  a  reward  to  himself  in  nig 
mediatorial  office,  66 — He  arose  from  the  dead  and  as- 
cended into  heaven,  where  he  makes  intercession  for  his 
people,  68. — He  established  a  church  in  the  world,  68- 
He  will  judge  angels  and  men,  69 — But  while  sinners 
are  under  his  government  on  earth,  grants  them  a  re- 
prieve from  the  full  execution  of  the  sentence  of 
death,  71. 
Chap.  VI.  Of  the  Attributes  of  the  Holy  Ghost,  inherent  and  inci- 
dental, 73. — He  is  the  true  God,  73. — Subordinate  in  his 
official  character  to  the  Father  and  the  Son,  73. — The 
efficient  in  creating  the  world,  74. — Strives  with  all  ac- 
tual sinners,  75. — Effectually  calls,  or  renews  the  elect, 
76. — Withdraws  from  some  sinners,  and  gives  them  up 
to  judicial  blindness,  78  — Carries  on  and  completes  the 
work  of  sanctification  in  believers,  80. — Gives  to  some 
an  assurance  of  salvation,  82.— Operates  in  a  way  suited 


CONTENTS.  V 

to  the  moral  nature  of  man,  84. — Inspired  the  writers  of 
the  Old  and  New  Testament,  88. — Will  produce  the  Mil- 
lennium, 89. 
6hap.  VII.  Of  the  Means  of  Grace  employed  by  the  Holy  Spirit, 
93. — He  employs  the  catholic  visible  church,  93  — Before 
the  Christian  dispensation  of  the  covenant  of  grace,  he 
made  use  of  the  Sabbath,  sacrifices,  parental  and  patri- 
archies! government,  special  manifestations  of  the  Deity, 
and  revelations  of  his  will;  the  ministration  of  angels; 
circumcision;  the  paschal  supper;  the  promulgation  of 
the  law  from  Sinai;  the  rites  of  the  ceremonial  law;  the 
worship  of  the  synagogue;  the  inspirations  of  pro- 
phets; and  peculiar  providence,  95—103. — He  employed 
the  special  ministry  and  babtism  of  John,  103.— Since 
the  introduction  of  the  Christian  dispensation  of  the 
covenant  of  life,  he  has  employed  the  Apostleship,  the 
ordinary  ministry  of  reconciliation,  the  exercise  of 
church  government  and  discipline,  the  services  of  Dea- 
cons and  Deaconesses,  Christian  baptism,  the  Lord's 
supper,  the  Christian  sabbath,  the  reading  of  the  bible, 
the  religious  education  of  children,  the  conversation  of 
the  pious,  various  dispensations  of  providence,  civil  go- 
vernments, oaths,  vows,  covenants,  seasons  for  special 
fasting  and  thanksgiving,  prayer,  sacred  psalmody,  and 
extraordinary  revivals  of  religion,  93,  159. 
Chap.  VIII.  Uf  the  duties  which  man  owes  to  God,  159. — Some 

definitions  and  preliminary  remarks,  159 — 168. 
Chap.  IX.  Ol  the  First  Commandment,  -  -  168 

Chap.  X.  Of  the  Second  Commandment,        ...        192 
Chap.  XI  Of  the  Third  Commandment,  -  -  197 

Chap.  XII.  Of  the  Fourth  Commandment,        -        -  209 

Chas.  XI  If.  Of  the  Fifth  Commandment,  -  -  217 

Chap.  XIV    Of  the  Sixth  Commandment,        -        -        -       233 
Chap.  XV.  Orthe  Seventh   Commandment,  -  -       245 

Chap. XVI.  Of  the  Eighth  Commandment,  -  -        257 

Chap  X\  II.  Of  the  Ninth  Commandment,         -         -  270 

Chap.  XVIII.  Of  the  Tenth  Commandment,  -  -      275 

Chap.  XIX.  Of  the  use  of  new  obedience  to  believers,       -      277 
NoTt,  A.  on  the  being  and  Attributes  of  God,  -         -    280 

B.  on  the  origin  of  Evil,  &c.  293 


PREFACE. 


It  pleased  the  holy  God  to  visit  the  writer,  on  the  first 
of  October  last,  with  a  dangerous  and  distressing  sick- 
ness, from  which  he  did  not  recover  wholly  for  several 
months.  When  apparently  on  the  brink  of  the  grave, 
he  desired  to  live,  if  it  might  please  the  Great  Head  of 
the  Church  to  make  him  useful  in  any  way,  and  in  any 
measure,  to  the  kingdom  of  the  blessed  Redeemer.  In 
this  situation  it  occurred  to  him,  that  a  Synopsis  of  Di- 
dactic Theology,  consisting  principally  of  propositions 
and  scriptural  proofs,  cited  at  large,  might  do  good  to 
students  of  divinity,  and  to  plain,  practical  Christians. 
He  resolved,  therefore,  to  attempt  such  a  work,  if  his 
life  should  be  prolonged;  and  Providence  has  so  order- 
ed it,  that  the  greater  part  of  this  volume  was  prepared 
for  the  press  before  the  author  was  sufficiently  restored 
to  health  to  permit  him  to  perform  his  ordinary  pastoral 
duties.  The  writing  of  it  has  not  interfered  with  any 
other  office  of  kindness,  to  the  affectionate  people  of  his 
charge,  which  he  was  at  the  time  able  to  perform. 

This  Synopsis  may  be  thought  to  be  superfluous,  by 
some  who  have  in  their  hands  the  Presbyterian  Confes- 
sion of  Faith,  because  both  are  principally  made  up  of 
the  word  of  God;  but  it  should  be  remembered,  that 
few  besides  Presbyterians  read  our  Confession;  and 
some  may  peruse  this  volume  who  have  never  seen  that 


8  PREFACE. 

admirable  work.  Besides,  it  wiH  be  a  rare  fault,  for 
any  book,  in  our  day,  to  be  composed  chiefly  of  citations 
from  the  Hol\  Scriptures, 

The  author  has  referred,  on  many  points  of  doctrine, 
to  writers  whom  he  would  wish  his  readers,  and  espe- 
cially students  of  theology,  to  examine  with  care,  not 
because  he  deems  them  perfect;  but  because  on  the 
Subjects  of  which  they  treat,  he  does  not  know  of  any 
persons  who  have  written  more  profitably. 

If  any  teachers  shall  be  disposed  to  employ  the  little 
manual  now  offered  to  them,  in  the  way  of  a  brief  for 
their  lectures,  they  will  find  the  most  important  passages 
of  the  word  of  God,  on  every  great  topic,  arranged  be- 
fore their  eyes,  to  solicit  their  criticism,  exposition,  and 
application.  If  they  disapprove  of  the  inferences  de- 
duced from  them  in  this  book,  and  presented  in  the  form 
of  introductory  propositions,  they  can  easily  draw  their 
own  conclusions,  and  expose  the  errors  of  the  following 
pages. 

The  author  takes  this  opportunity  to  thank  his  per- 
sonal friends,  and  the  religious  public,  for  their  favour- 
able reception  of  seven  volumes  from  his  pen;  and  if 
this  eighth  child  shall  attain  to  the  reputation  and  li- 
mited usefulness  of  any  one  of  the  former  members  of 
the  same  family,  he  will  feel  thankfulness,  and  conclude 
that  he  has  not  laboured  in  vain. 

EZRA  STILES  ELY. 

Philadelphia,  May  I,  IQ22. 


A  SYNOPSIS,  &c. 


INTRODUCTION. 


Section  I.  Theology  is  the  science  of  God;  or  a  sys- 
tematic arrangement  of  knowledge  concerning  God. 
The  word  Theology  is  derived  from  Qiogy  God,  and 
KoyoS)  a  word  or  a  description. 

Sec.  II.  Theology  is  divided,  commonly,  by  sys- 
tematic writers,  into  natural  and  revealed. 

Sec  III.  Natural  Theology  is  that  science  of  God 
which  may  be  derived  from,  and  supported  by,  human 
reason.*  Revealed  Theology  is  the  science  of  God  de- 
rived from  revelation. 

Sec  IV.  Human  reason,  had  it  been  left  to  itself,  it 
is  apprehended,  would  never  have  attained  to  the  know- 
ledge of  the  only,  living,  and  true  God. 

Sec  V.  But  the  human  mind  has  never  been  left,  in 
any  instance,  to  form  a  system  of  theology  in  a  state  in 
which  it  was  perfectly  destitute  of  the  influence  of 
divine  revelation;  for  God  had  no  sooner  made  the  first 
human  pair  than  he  commenced  a  course  of  revelation, 
which  was  continued  at  intervals,  to  them  and  their  pos- 

*  Reason  here  "  denotes  the  result  of  our  intellectual  opera- 
tions." 

2 


10  INTRODUCTION. 

terity;  and  which  was  handed  down,  by  oral  tradition, 
from  one  generation  to  another,  until  God  was  pleased 
to  give  his  written  word. 

The  history  of  every  nation,  however  pagan  at  pre- 
sent, evinces  some  knowledge  of  some  portion  of  the 
revelations  which  the  Lord  made  to  Adam,  Noah,  Abra- 
ham and  others. 

Sec.  VI.  The  only  natural  theology  of  which  we 
shall  treat,  therefore,  is  such  a  systematic  arrangement 
of  knowledge  concerning  God,  as  may  now  be  made  and 
defended  by  the  human  mind,  when  more  or  less  illu- 
minated by  revelations  from  God,  without  appealing  to 
the  sacred  scriptures  for  the  support  of  its  doctrines. 


PART  I. 

OF  NATURAL  THEOLOGY. 

CHAPTER  I. 

Of  the  Being  and  Attributes  of  God. 

Sec.  I.  The  first  principle  of  natural  religion  is  this, 
That  there  is  a  God. 

This  proposition  is  no  sooner  stated  and  explained  to 
any  reasonable  creature,  than  he  at  once  judges  it  to  be 
true;  but  can  the  being  of  the  true  God  be  supported  by 
li  strict,  philosophical  demonstration?* 

I  shall  propose  the  best  demonstration  which  I  have 
been  able  to  invent.  We  must  begin  with  laying  down 
our  axioms  and  definitions. 

Axiom  1.  Every  conscious  being  has  a  real  exist- 
ence. This  is  a  constitutional  judgment  with  the  wri- 
ter, and  with  all  other  men,  with  whom  he  has  ever 
reasoned;  he  must  believe,  therefore,  that  it  is  true; 
for, 

*  For  the  nature  of  a  demonstration,  see  my  Conversations  on  the 
Human  Mind,  p.  91,  95.  The  demonstration  which  here  follows, 
I  first  published  in  the  Port  Folio,  in  another  form.  For  some  no- 
tice of  the  efforts  of  others  to  demonstrate  the  being  of  the  true 
Gpd,  consult  Note  A,  at  the  end  of  this  volume. 


12  STATURAL  THEOLOGY. 

Axiom  2.  Men  can  not  discredit  testimony  when 
they  judge  the  testifier  to  be  competent  and  credible. 
This  is  a  law  of  our  mental  nature  of  which  every  re- 
flecting person  must  be  conscious. 

Axiom  3.  All  mental  operations  of  which  we  are 
conscious  have  a  real  existence.  This  is  a  constitution- 
al judgment  with  every  man. 

Axiom  4.  The  object  of  our  perceptions  have  an 
actual  existence.  Thus  all  men  constitutionally  judge: 
and  those  philosophers,  who  in  theory  denied  this  pro- 
position, never  could  free  themselves  from  confidence 
in  their  senses. 

Axiom  5.  External  objects  are  really  such  as  they 
are  judged  from  perception  to  be,  by  men  whose  bodily 
organs  and  mental  faculties  are  in  a  sound  state.  This 
is  another  constitutional  judgment,  which  all  men  form, 
without  spending  any  time  in  reasoning  upon  it. 

Axiom  6.  A  thing  cannot  exist  and  not  exist  at  the 
same  time.     This  is  an  intuitive  judgment. 

Axiom  7.  When  two  converse  propositions  are  sta- 
ted, one  must  be  true,  and  the  other  false.  This  is  an 
intuitive  judgment,  which  every  one  must  form,  so  soon 
as  he  conceives  of  the  meaning  of  the  terms  used. 

Definition  1.  An  effect  is  any  thing  which  begins 
to  exist. 

Definition  2.  A  cause  is  any  thing  which  originates 
an  effect. 

Axiom  8.  Every  effect  must  have  had  some  ade- 
quate cause.  This  upon  intuition  will  be  judged  a  self- 
evident  truth. 

Definition  3.  Any  thing  which  begins  to  exist,  is 
any  thing  which  has  a  beginning. 


NATURAL  THEOLOGY.  13 

Axiom  9.  All  effects  had  a  beginning.  This  is  an 
intuitive  judgment,  according  to  definitions  1   and  3. 

Axiom  10.  A  cause  must  exist  before  it  can  origi- 
nate any  effect.  This  is  an  intuitive  judgment,  accord- 
ing to  Definition  2,  and  Axioms  6  and  8;  for  a  thing 
which  does  not  exist,  cannot  be  the  adequate  cause  of 
any  thing. 

Definition  4.  Every  change  is  a  thing  which  be- 
gins to  exist;  consequently, 

Axiom  1 1.  Every  change  is  an  effect;  according  to 
Definition  1.     It  follows  as  an 

Axiom  12.     That  all  changes  had  a  beginning. 

Definition  5.     Every  motion  is  a  change. 

Definition  6.  A  dependent  being  is  one  originated 
by  another. 

Definition  7.  An  independent  being  is  one  not  ori- 
ginated by  another. 

Definition  8.  Any  thing  in  which  inherent  attributes 
subsist  is  a  substance. 

Definition  9.  Any  substance  which  thinks  or  feels, 
wills  or  exerts  itself,  is  a  mind. 

Definition  10.  Any  substance  which,  in  the  judg- 
ment of  mankind,  does  not  think,  nor  feel,  nor  will, 
nor  exert  itself,  but  is  solid  and  extended,  is  matter. 

Definition  11.  Any  substance  which  begins  to  exist 
is  such  an  effect  as  is  denominated  a  creature. 

Definition-  12.  Any  cause  which  originates  a  crea- 
ture is  a  Creator. 

Axiom  13.  Similar  causes  will  in  similar  circum- 
stances produce  similar  affects. 

Axiom  14.  Similar  effects  must  have  been  originat- 
ed by  similar  causes. 


14  NATURAL   THEOLOGY. 

Axiom  15.  Any  thing  which  now  exists,  must  have 
begun  to  exist,  or  must  have  existed  always. 

Axiom  1 6.  Any  thing  which  always  existed,  is  with- 
out beginning. 

Definition  13.  Any  substance  which  exists  without 
havin&begun  to  exist,  is  God. 

Definition  14.     Any  creator  is  God. 

Definition  15.  An  unchangeable  being  is  one  which 
must  ol  necessity  never  have  changed. 

Axiom  17.  The  whole  of  any  thing  includes  all  its 
several  parts.     This  is  self-evident. 

With  these  first  principles,  which  no  intelligent  person 
can  seriously  and  reasonably  deny,  we  proceed  to  de- 
monstrate what  truths  we  can. 

Sec.  II.   Proposition  L     There  is  a  God. 

The  earth  with  its  inhabitants  and  atmosphere,  the 
sun,  moon,  and  stars  with  all  perceptible  things,  actu- 
ally exist;  acording  to  Axiom  4. 

These  things  always  existed,  or  they  did  not  always 
«xist.  Here  are  two  converse  propositions,  of  which  one 
must  be  true  and  the  other  false.  (Ax.  7.)  If  the  first 
is  true,  then  we  have  arrived  at  the  conclusion  that  they 
always  existed  without  beginning,  and  are  God.  If  the 
second  is  true,  that  they  did  not  always  exist,  then,  they 
began  to  exist;  (Ax.  15.)  for  otherwise  they  could  not  now 
exist.  This  is  intuitively  certain.  And  if  they  began  to  ex- 
ist, then,  (according  to  Def,  1.)  they  are  effects;  which 
must  have  had  an  adequate  cause.  (Ax.  8.)  If  they  are 
effects,  they  had  a  beginning;  (Ax.  9.)  and  the  cause 
which  originated  them,  existed  before  them.  (Ax.  10.) 
The  substances  of  these  effects  are  creatures;  (Dct.  11.) 
and  the  cause  of  them  is  a  Creator.  (Def.  12.)  If,  then, 


NATtRAL  THEOLOGY.  15 

the  earth,  its  inhabitants  and  «<mospiiere,  the  sun,  moon, 
and  si  irs,  v  idi  all  perceptible  things,  which  now  exist, 
alw  i  existed,  tbey  are  without  beginning,  and  are  God; 
(Ax.  ltJ.and  Def.  13  and  if  they  did  not  always  exist, 
they  had  a  Creator,  adequate  to  the  production  of  them. 
There  is  then,  either  a  God,  or  a  Creator;  and  since  any 
creator  is  God,  (Def  14  )  it  follows,  that  whether  all 
perceptible  objects  have  always  existed  or  not,  there  is 
God.  This  was  the  proposition  to  be  demonstrated. 
It  has  not,  however,  been  decided,  by  demonstration, 
whether  all  perceptible  objects  are  this  God,  or  whe- 
ther some  cause  which  existed  before  them  is  entitled  to 
this  distinction. 

Sec.  Ill  Proposition  H.  Jin  unchangeable  Being,  the 
cause  of  all  changes,  must  have  existed  before  the  begin- 
ning of  change  s. 

Among  a  multitude  of  perceptible  objects  around  us 
we  perceive  perpetual  changes;  and  these  changes  are 
such  as  we  perceive  them  to  be.  (Ax.  4.)  These  chan- 
ges are  all  of  them  effects;  (Ax.  11.)  and  had  a  be- 
ginning. (Ax  12.)  They  must  have  had  an  adequate 
cause;  (Ax.  8.)  which  cause  must  have  existed  before 
the  beginning  of  the  existence  of  these  changes.  (Ax. 
10,)  Some  cause,  therefore,  of  all  the  changes  which 
are  perceived,  existed  before  the  beginning  of  all 
changes.  Now,  it  is  self-evident,  that  if  this  cause  ex- 
isted before  all  perceptible  changes,  it  existed  before 
each  one  of  them;  for  all,  the  whole,  includes  all  the 
several  parts  of  that  whole.  (Ax.  17.)  Of  all  these 
changes,  some  one  or  more,  must  have  been  the  first; 
for  if  several  changes  begin  to  be,  at  different  times^ 


16  NATURAL  THEOLOGY. 

some  one  or  more,  if  more  than  one  began  to  exist  at 
the  same  time,  must  be  first.  This  is  an  induction,  the 
converse  of  which  all  men  must  intuitively  judge  to  be 
false.  Since  then,  a  cause  existed  before  each  and 
every  change  of  all  changes,  and  the  first  change  or 
changes  must  be  a  part  of  the  whole,  a  cause  of  all  chan- 
ges must  have  existed  before  the  beginning  of  the  first 
change  or  changes.*  This  is  an  undeniable  induction 
from  our  premises.  Again,  this  cause  existing  before 
all  changes,  must  of  necessity  never  have  changed;  for 
otherwise,  it  could  not  have  been  a  cause  existing  be- 
fore the  first  change;  and  a  thing  cannot  exist  and  not 
exist,  at  the  same  time,  before  the  first  of  changes.  (Ax. 
6.)  Moreover,  any  thing,  which  must  of  necessity,  never 
have  changed,  is  an  unchangeable  being.  (Def.  15.) 
Consequently,  an  Unchangeable  Being,  the  cause  of  all 
changes,  must  have  existed  before  the  beginning  of  chan- 
ges. This  was  the  second  proposition  to  be  demon- 
strated. 

Sec.  IV.  Proposition  IIL  Matter  is  not  this  un- 
changeable being,  the  cause  of  all  changes,  tliat  existed  be- 
fore the  beginning  of  changes. 

We  perceive  something  solid  and  extended,  which  in 
the  judgment  of  mankind  does  not  think,  nor  feel,  nor 
will,  nor  exert  itself.  This  something  actually  exists, 
and  is  really  such  an  object  as  it  is  judged  to  be.  (Ax. 
4,  5.)  This  something  is  called  matter.   (Def.  10.) 

Now  this  matter  we  judge  from  perception,  to  be 
subject  to  a  great  variety  of  changes;  and  these  changes 
in  it  actually  take  place.  Matter  there  fore,  is  a  changeable 
being;  for  none  will  deny  the  definition,  that  a  being  in 
which  changes  take  place  is  a  changeable  being.     But 


NATURAL  THEOLOGY.  17 

ihc  cause  of  all  changes,  which  existed  before  the  begin- 
ning of  changes  has  been  demonstrated  to  be  an  un- 
changeable being.  (Prop.  II.)  Matter,  therefore,  can  not 
be  this  cause  of  all  changes,  because  this  cause  is  an  un- 
changeable, and  matter  a  changeable  being;  unless  the 
attribute  of  changeability  could  exist  and  not  exist,  at 
the  same  time,  in  the  same  being;  which  would  be 
contrary  to  Axiom  6. 

Matter,  it  is  then  demonstrated^  is  not  this  unchange- 
able Being;  the  cause  of  all  changes,  that  existed  before 
the  beginning  of  changes;  which  was  the  third  proposi- 
tion to  be  demonstrated. 

Sec.  V.  Proposition  IV.  This  unchangeable  Being 
is  eternal. 

By  eternal  we  mean  any  thing  that  is,  in  its  being, 
without  beginning  or  end.  Now,  had  the  cause  of  all 
changes  begun  to  exist,  this  beginning  to  exist  would 
have  been  a  change,  before  the  first  change,  contrary  to 
Axiom  6;  and  he  must  have  been  changeable,  con- 
trary to  Proposition  II.  And,  in  like  manner,  should 
an  end  to  his  being  come,  this  would  be  a  change,  and 
he  would  be  a  changeable  being,  contrary  to  Ax.  6, 
and  Prop.  II.  Since  then  this  cause  of  all  changes, 
existing  before  them,  never  began  to  exist,  and  can  never 
have  an  end,  he  is,  according  to  the  definition  of  the 
term,  eternal. 

Sec.  VI.  Proposition  V.  The  sun,  moon,  stars,  fyc. 
are  not  the  unchangeable  cause  of  the  beginning  of 
changes. 

Any  being  which  is  subject  to  changes  is  a  changea- 
ble being.  This  is  our  definition.  The  sun,  moon,  stars, 
atmosphere,  earth  and  its  inhabitants,  with  all  percepti- 


18  NATURAL   THEOLOGY. 

ble  objects,  are  judged,  irom  perception,  to  be  subject 
to  changes;  and  must  be  concluded,  therefore,  to  be 
changeable  beiugs.  (Ax.  5.)  Now  the  cause  of  all 
changes  has  been  proved  to  be  unchangeable.  ^Prop.  II.) 
And  once  the  same  thing  cannot  exist,  and  not  exist  at 
the  same  time,  (Ax.  6.)  the  changeable  objects  of  per- 
ception, the  sun,  moon,  &c.  are  not  the  unchangeable 
cause  of  the  beginning  of  changes. 

Sec.  VII.  Proposition    VI.   No  human  mind  is  the 
unchangeable  cause  of  the  beginning  of  changes. 

A  human  mind  is  the  mind  of  a  man.  Now  we  know, 
from  our  own  consciousness,  that  we  perform  certain 
mental  operations;  (Ax.  3.)  and  from  memory,  judg- 
ment, and  consciousness,  we  are  certain  that  many  of 
these  mental  operations  were  existent  at  a  certain  time, 
and  not  before.  (Ax.  S.)  If,  however,  they  were  not  al- 
ways existent,  as  we  know  they  were  not,  they  must 
have  begun  to  exist,  for  otherwise  they  could  not  have 
existed  at  all.  (^Ax.  15.)  These  mental  operations, 
which,  therefore,  have  begun  to  exist,  are  changes: 
(Def.  4.)  and  the  mind,  whose  operations  these  changes 
are,  must  be  the  subject  of  which  these  changes  are  pre- 
dicated. It  is  therefore  a  changeable  being.  Moreover, 
all  men  testify  that  their  minds  are  the  subjects  of  similar 
mental  operations,  which  are  changes:  and  their  testi- 
mony we  can  not  discredit.  Every  human  mind,  there- 
fore, so  far  as  we  have  any  knowledge  at  all,  must  be 
concluded  to  be  a  changeable  being.  And  if  every  hu- 
man mind  is  changeable,  then  no  human  mind  is  un- 
changeable; (Ax.  6,  17.)  and  no  human  mind  is  the  un- 
changeable cause  of  the  beginning  of  changes. 
(Ax.  6.) 


NATURAL  THEOLOGY.  19 

Sec.  VIII.  Proposition  VIL  Human  minds  are  ef- 
fects, which  must  have  had  an  adequate  cause  of  their  ex- 
istence. 

An  Unchangeable  Being,  the  cause  of  all  changes, 
must  have  existed  before  the  beginning  of  changes.  (Prop. 
I.)  No  human  mind  is  this  unchangeable  being,  which 
existed  before  the  beginning  of  changes.  (Prop.  VI.) 
Yet  human  minds  do  exist;  (Ax.  I.)  and  they  did  not 
exist  before  the  beginning  of  changes.  Since,  then, 
they  exist  now,  and  did  not  exist  before  the  beginning  of 
changes,  they  must  have  begun  to  exist;  for  there  was  a 
time  when  they  did  not  exist;  and  they  could  not  have 
existed  at  all,  had  they  not  begun  to  exist.  (Ax.  15.) 
These  human  minds  which  begun  to  exist  are  effects; 
(Def.  1.)  and  must  have  had  an  adequate  cause  of  their 
existence.   (Ax.  8.) 

Sec.  IX.  Proposition  VIIL  Human  minds  are  crea- 
tures; and  must  have  had  a  Creator. 

Human  minds  have  been  proved  to  be  effects.  (Prop. 
VII.  Now,  several  faculties  for  thinking,  feeling,  voli- 
tion and  exertion,  are  inherent  attributes  which  subsist  in 
these  effects;  for  were  these  faculties  taken  away,  there 
would  nothing  remain,  which  is  capable  of  thinking, 
feeling,  volition  and  exertion;  and  these  operations  of 
which  we  are  conscious,  could  not  exist,  unless  they 
could  exist  without  an  adequate  cause.  This  results 
frem  the  definition  of  a  mental  faculty,  and  from  Ax- 
ioms 3,  8.  Since,  therefore,  the  effects,  which  are  called 
human  minds,  are  things  in  which  inherent  attributes 
subsist,  they  are  substances:  (Def.  8.)  and  since  they 
are  substances  which  began  to  exist,  they  are  creatures: 


20  NATURAL  THEOLOGY. 

(Prop.  VII.  and  Def.  2.)  and  must  have  had  a  Crea- 
tor, according  to  Def.  12.  Prop.  VII.  and  Ax.  8. 

Sec.  X.  Proposition  IX.  The  Creator  of  human 
minds  must  be  himself  an  intelligent  being. 

Human  minds  are  conscious  of  intellectual  operations, 
which  they  actually  perform.  (Ax.  3.)  A  being  that 
performs  intellectual  operations,  we  define  to  be  an 
intelligent  being.  Human  minds,  therefore,  are  intel- 
ligent beings,  and  according  to  Prop.  VIII.  intelligent 
creatures.  Now  the  Creator,  who  originated  these 
creatures,  must  be  either  intelligent,  or  not  intelligent, 
himself.  (Ax.  7.)If  he  is  not  intelligent  himself,  he  could 
not  be  the  adequate  cause  of  intelligent  effects;  but  he 
has  been  proved  to  be  the  Creator  of  intelligent  beings, 
and  the  cause  of  intelligent  effects;  he  must,  therefore,  be 
an  intelligent  being,  because  it  is  not  true,  that  he  is 
not  intelligent;  and  of  course,  the  converse,  that  he  is 
intelligent   must  be  true.  (Ax.  7.) 

Sec.  XI.  Proposition  X.  Human  minds  are  depen- 
dent beings. 

Acording  to  Prop.  VIII.  they  are  creatures,  which 
must  have  had  a  Creator.  They  began  to  exist,  and 
were  originated  by  another.  (Def.  11,12.)  They  are, 
therefore,  dependent  beings.  (Def.  6.) 

Sec  XII.  Proposition  XI.  The  unchangeable  Cause 
of  all  changes  is  an  independent  being. 

Such  a  being  as  the  cause  of  all  changes,  exists. 
(Prop.  II.)  Had  he  been  originated  by  another,  he 
would  have  begun  to  exist,  and  would  have  been  an 
effect;  and  so  could  not  have  been  the  unchangeable 
cause  of  all  effects.  He  could  not,  therefore,  have  been 


NATURAL  THEOLOGY.  *2l 

originated  by  another,  and  if  he  was  not  originated  by 
another,  he  is  an  independent  being.    (Def.  7.) 

Sec.  XIII.  Proposition  XII.  The  unchangeable  cause 
of  all  changes  is  God. 

This  cause  of  all  changes  is  the  subject  of  the  inherent 
attributes  of  unchangeability,  immateriality,  intelligence, 
eternity,  and  independence:  for  we  have  proved,  that 
these  attributes  belong  to  this  cause,  by  Propositions  II, 
III,  IX,  IV,  XI,  and  were  they  taken  away,  the  Being 
would  cease  to  be  the  unchangeable,  immaterial,  intel- 
ligent, eternal,  and  independent  cause  of  all  changes; 
which  is  the  thing  intended  when  we  affirm  that  they 
are  inherent  attributes.  This  cause,  then,  is  a  substance; 
(Def.  8.)  a  substance  unchangeable:  (Def.  8,  and  Prop. 
II.)  a  substance  which  exists  without  having  begun  to 
exist;  for  beginning  to  exist  would  have  been  a  change; 
and  is,  therefore,  God.   (Def.  13.) 

Whether  we  have  completed  a  demonstration  of  the 
being  of  the  true  God,  we  must  leave  our  readers  to 
judge. 

Sec.  XIV.  Another  course  might  be  pursued,  and  a 
demonstration  might  be  founded  on  the  actual  existence 
of  motion.  Let  us  proceed  thus: 

We  are  conscious  of  many  operations.  (Ax.  3.)  We, 
who  are  conscious,  really  exist.  (Ax.  1.)  From  our  per- 
ception, conception,  and  judgment,  we  have  knowledge 
of  motion  in  many  perceptible  objects.  (Ax.  3,  4,  5.) 
Every  motion  is  a  change.  (Def.  5.)  Every  change  is 
an  effect.  (Ax.  11.)  All  changes,  all  motions,  all  effects, 
had  a  beginning.  (Ax.  12.)  Every  effect,  and  of  course 
the  first  effect,  must  have  had  an  adequate  cause:  (Ax. 
8.)  and  this  adequate  cause  must  have  existed  before 


£2*  NATURAL  THEOLOGY. 

the  beginning  of  effects:  (Ax.  10.)  and  of  course  before 
the  commencement  of  motion. 

Thus  we  have  proved,  that  an  adequate  cause  of 
each  and  every  motion  which  has  ever  taken  place  in 
the  universe,  existed  before  the  beginning  of  motion. 

This  cause  of  the  beginning  of  motion,  we  may  pro- 
ceed to  show,  is  unchangeable;  for  otherwise  he  would 
be  changeable;  (Ax.  7.)  and  then  he  could  not  have 
existed,  as  we  have  proved  him  to  have  done,  before  the 
beginning  of  changes,  according  to  Ax.  10.  It  will 
follow  as  a  corallary,  that  he  must  be  unchangeable  in 
his  being,  intelligence,  immateriality,  and  all  other  in- 
herent attributes,  which  shall  be  demonstrated  to  belong 
to  him. 

If  we  are  erroneous  in  thinking  that  we  have  now 
made  out  a  demonstration  of  the  being  of  God,  we  have 
this  for  our  consolation,  that  every  one  who  would  wor- 
ship the  Supreme  Being  acceptably,  may  believe  that 
he  exists,  and  will  reward  those  who  diligently  seek 
him,  upon  credible  testimony.  No  sooner  did  man  be- 
gin to  exist  upon  the  earth,  than  his  Maker  instructed 
him  in  the  doctrine  of  one  Divine  Being,  the  former  of 
all  bodies,  and  the  Father  of  all  created  spirits.  That 
there  is  a  God,  the  Maker  of  heaven  and  earth,  Adam 
told  his  children,  and  they  transmitted  the  testimony  of 
God,  concern; ig  his  own  existence,  to  their  descendants, 
from  generation  to  generation:  so  that  it  may  be  doubted, 
if  there  is  an  accountable  being  on  earth,  to  whom  the 
statement  has  not  come  by  some  tradition.  Now  this 
truth,  being  once  stated  to  an  intelligent  being,  will  be 
as  naturally  admitted,  as  the  axiom,  that  every  cause 


NATURAL  THEOLOGY.  *23 

must  have  had  some  effect;  and  hence,  all  mankind 
have  believed  in  the  existence  of  some  Supreme  Deity. 

Sec.  XV.  The  probable  reasonings*  which  do  not 
amount  to  demonstration,  whereby  the  human  mind 
may  be  convinced  of  the  being,  and  of  many  of  the 
attributes  of  God,  are  numerous.  They  are  all  derived 
from  the  things  which,  by  our  perception  or  conscious- 
ness, arc  certainly  known  to  exist. 

That  we  ourselves  are  creatures,  and  that  multitudes 
of  other  creatures  surround  us,  is  readily  admitted  by 
Qvery  reasonable  man. 

In  ourselves  we  are  conscious  of  intelligence;  and  we 
infer  the  existence  of  thought,  feeling,  and  design,  in 
other  beings,  from  their  external  actions  which  we  per- 
ceive. 

Now  it  is  natural  to  infer,  from  the  being  of  a  crea- 
ture, the  previous  being  of  a  Creator:  and  if  there  is 
intelligence  in  the  creature,  it  seems  indispensable,  that 
there  should  have  been  intelligence  in  the  Creator  of 
that  intelligent  creature.  Every  act  of  intellection,  im- 
plies (he  existence  of  an  intelligent  being;  every  design, 
of  a  designer;  and,  in  short,  every  effect,  of  an  adequate 
cause. 

The  wisdom  discoverable  in  the  planetary  systems 
of  worlds;  the  harmony  which  prevails  among  innu- 
merable suns  and  their  satellites;  the  design  discover- 
able in  the  anatomical  structures  of  countless  varieties 
of  animals;  the  mineral  and  vegetable  worlds;  the  eye; 
the  ear;  the  gift  of  language;  the  constitution  of  the  hu- 

*  Conversations  on  the  Human  Mind,  p.  95. 


24*  NATURAL  THEOLOGY. 

man  mind;  and  especially  the  faculty  and  operations  of 
conscience,  are  fruitful  sources  of  argument  to  prove, 
that  there  is  one,  great,  good,  wise,  just  Creator  of  the 
universe.* 

This  conclusion  cannot  be  avoided,  unless  we  can 
prevent  mankind  from  believing  a  proposition  which  all 
assent  to,  from  the  first  moment  in  which  they  con- 
template it,  that  there  is  no  effect  without  an  adequate 
cause.  Even  children  will  ask,  Who  made  me?  and, 
Who  made  God?  because  they  judge,  that  nothing 
could  begin  to  be,  unless  something  previously  existed 
to  originate  it. 

Should  any  affirm,  that  Chance  produced  all  things; 
then  we  reply,  that  this  chance  must  have  been  a  per- 
fectly wise  and  powerful  cause  of  all  things  brought  into 
being  by  its  intelligent  and  efficient  operations;  and  is 
but  another  name  for  the  Deity. 

If  any  will  not  reason  thus,  they  must  deny,  with 
David  Hume,  and  Dr.  Thomas  Brown,  that  there  is, 
strictly  speaking,  any  such  things  as  cause,  effect,  cau- 
sation, and  production. 

Sec.  XVI.  The  attributes  of  the  Deity  have  com- 
monly been  divided,  by  scholastic  writers,  into  natural 
and  moral.  Under  the  first  head  they  have  enumerated 
Self-existence,  Independence,  Eternity,  Spirituality, 
Omniscience,  Omnipresence,  Omnipotence,  Unity,  &c. 
and  under  the  last  his  Goodness,  Truth,  Justice,  and 
Compassion. 

*  On  this  subject,  students  in  theology  are  advised  to  read 
Clarke  and  Bruce  on  the  being  and  attributes  of  God;  together 
with  I'aley's  and  Gisbourne's  Natural  Theology. 


NATURAL  THEOLOGY.  21 

This  classification,  however,  seems  not  very  just;  for 
those  here  called  moral  attributes  could  not  exist  with- 
out those  styled  natural;  and  all  of  them  are  equally  na- 
tural to  the  Deity,  and  equally  necessary  to  constitute  a 
Supreme  Moral  Agent. 

We  prefer  classifying  all  the  attributes  of  God  under 
the  heads  of  essential  and  incidental  attributes. 

Sec.  XVII.  The  essential  attributes  of  the  Deity, 
are  those  inherent  properties  of  his  nature,  without  which 
he  would  cease  to  be  the  essence  which  he  is. 

The  principal  of  these  have  been  already  named, 
They  are  his  Spirituality,  Eternity,  Goodness,  Truth,  &c. 

That  God  is  good,  kind,  patient,  and  compassionate, 
may  be  proved  by  reasoning  from  his  dealings  with  men, 
in  this  world;  but  that  he  is  merciful,  or  that  he  will  in 
any  case  finally  remit  the  penalty  incurred  by  a  sinner, 
cannot  be  shown  by  the  light  of  nature. 

We  know  of  no  data  whence  such  a  conclusion  could 
be  reasonably  inferred:  and  we  are  certain  that  the  wisest 
heathen  philosophers,  by  their  argumentations,  never  at- 
tained to  satisfaction  on  this  point.* 

Nevertheless,  the  tradition  of  the  Divine  merciful- 
ness, through  some  sacrifice,  or  propitiation  for  sin,  has 
been  handed  down  from  Adam  and  Noah,  to  the  great- 
er part  of  the  tribes  of  man,  as  is  clearly  proved  by  the 
different  sacrificial  rites  of  the  nations.f 

Sec  XVIII.  The  incidental  attributes  of  the  Dei- 
ty are,  his  own  mental  operations,  and  his  works  of  crea- 
tion and  providence. 

♦Read  Leland  on  the  necessity  of  Divine  Revelation 
f  Read  Magee  vn  the  Atonement. 


^  NATURAL  THEOLOGY. 

Of  the  mental  operations  of  the  Deity  we  may  form 
some  notion  from  probable  reasoning;  but  can  know  no- 
thing with  obsolute  certainty  but  by  a  definite  and  express 
revelation  from  himself. 

Sec.  XIX.  The  works  of  Creation,  which  we  attribute 
to  God,  include  every  substance  in  being  besides  himself. 
To  enumerate  all  God^s  creatures  would  be  impossible  to 
a  finite  being. 

Sec  XX.  That  a  universal  providence  is  extended  by 
God  to  all  his  creatures  is  admitted  by  all  Theists;  and  it 
seems  quite  rational  to  conclude,  that  if  God  saw  fit  to 
produce  a  creature,  it  must  have  been  for  his  own  plea- 
sure; and  that  for  the  same  reason  he  must  uphold  and 
govern  it.  That  any  of  his  creatures  should  be  neglect- 
ed or  get  beyond  his  control,  would  seem  a  supposition 
quite  irrational,  and  derogatory  to  his  wisdom  and  power. 

Sec.  XXI.  It  is  evident,  that  under  this  providence,  as 
a  general  rule,  mankind  are  made  happy  or  unhappy 
according  to  their  conformity  or  non -conformity  to  the 
dictates  of  their  own  reason,  judgment,  conscience,  and 
the  knowledge  which  they  think  they  have  of  the  will 
of  the  Supreme  Being:  but  to  this  rule  there  are  many 
striking  exceptions,  in  which  the  virtuous  spend  life  in 
sufferings,  and  the  wicked  prosper. 

These  exceptions,  considered  in  connexion  with  the 
attributes  of  the  Deity  as  a  moral  Governor  of  the  uni- 
verse, and  especially  his  justice,  furnish  a  strong  pre- 
sumptive argument  in  favour  of  a  future  state  of  exist- 
ence, both  to  the  virtuous  and  the  vicious,  in  which  ex- 
act distributive  justice  shall  be  awarded  to  mankind. 

Sec  XXII.  Man  being  the  subject  of  the  providen- 
tial Government  of  the  Deity,  it  is  desirable  for  him, 


NATURAL  THEOLOGY.  23 

that  his  God  should  make  to  him,  in  some  way,  a  clear 
revelation  of  his  duty,  that  he  may  choose  good,  and  re- 
fuse evil,  and  please  his  Maker.*' 

From  the  attributes  of  the  Deity  it  might  reasonably 
be  expected  that  God  would  make  a  revelation  of  his 
will  to  mankind. 


CHAPTER  II. 

Of  Man's  Duty,  as  inculcated  by  Reason. 

Sec.  I.  Having  proved  the  being,  and  considered  some 
of  the  principal  attributes  of  the  Deity,  we  proceed  to 
enquire  what  DUTIES  man  may  be  proved  by  reason 
to  owe  his  Creator. 

The  science  of  human  duty,  is  called  Ethics,  and 
sometimes  Moral  Philosophy. 

The  only  perfect  system  of  Ethics  is  to  be  found  in 
the  Holy  Bible;  and  every  other  system  which  is  obtain- 
ed only  by  the  natural,  unenlightened  operations  of  the 
human  mind,  must  necessarily  be  very  defective. 

Sec  II.  Ethics  may  be  divided  into  Piety,  which 
comprehends  our  duty  towards  God;  and  Morality, 
which  includes  all  the  duties  which  mankind  owe  to  them- 
selves and  their  fellow-creatures. 

Sec.  HI.  Man's  obligations  to  discharge  all  the  du- 
ties of  Piety  and  Morality  result  from  the  character  of 
God,  the  character  of  man,  the  manifestation  of  the  di- 

*  Read  Leland  on  the  Necessity  of  Divine  Revelation. 


24  NATURAL   THEOLOGY. 

vine  will,  and  the  relation  which  subsists  between  man 
as  a  creature,  and  God  as  his  Creator. 

If  then,  we  would  ascertain  what  is  man's  duty,   or 
what  he  is  obligated  to  perform,  we  must  consider  each  of 
the  above  mentioned  topics. 

The  character  of  the  Deity  has  been  already  consider- 
ed, in  the  first  chapter  of  this  synopsis  of  natural  theolo- 
gy. Were  God  a  different  being  from  what  he  is,  man 
would  owe  him,  either  different  duties  from  those  which 
are  now  obligatory,  or  else  no  duties  at  all. 

It  is  also  evident,  that  a  Creator  has  a  right  to  do 
what  he  wills  with  his  creatures;  but  were  he  not  a  Crea- 
tor and  man  a  creature,  we  cannot  judge  that  the  Deity 
could  reasonably  bind  us  to  obey  his  will,  universally, 
as  our  supreme  law.  He  could  have  no  right  to  com- 
mand us,  until  he  should  have  first  acquired  it,  by  con- 
quest, or  by  kindness;  or  by  the  conferring  of  some  fa- 
vour which  should  impose  some  debt  upon  us. 

Again,  had  God  in  no  manner  revealed  his  will  to 
man,  there  could  have  been  no  obligation  to  obey  that 
unknown  will;  for  there  would  have  been  no  possibility 
of  knowing  it,  and  consequently  no  possibility  of  obeying  it. 

But  God  has  in  some  manner,  and  in  some  degree,  re- 
vealed his  will  to  every  accountable  moral  agent,  so  as 
to  impose  some  obligations.  He  speaks  by  natural  con- 
science, and  by  the  established  constitution  and  laws  of 
the  human  mind,  to  every  rational  being,  whether  he 
has  ever  heard  of  a  written  revelation  or  not.  Rom.  ii. 
14,  15,  and  Rom.  i.  20. 

Finally,  man  could  not  be  under  moral  obligations  to 
obey  the  will  of  his  Creator,  did  he  not  possess  the  fa- 
culties requisite  to  constitute!!  im  a  moral  agent,  and  the 


NATURAL  THEOLOGY.  25 

fit  subject  of  moral  government.  Hence  it  is  necessary 
to  consider  the  character  of  man;  and  in  doing  this  wc 
must  attend  to  the  Science  of  the  Human  Mind. 

From  this  science  we  learn,  that  man  is  an  intellect* 
a),  rational,  sensitive,  voluntary  agent; — that  he  is  capa- 
ble of  knowing  and  doing  the  will  of  his  Maker; — that 
he  approves  in  his  own  conscience  of  such  conduct  as 
he  judges  to  be  right;  and  disapproves  of  the  contra- 
ry;— that  he  is  subject  to  fear  when  he  is  conscious  of 
violating  his  own  conscience,  or  remembers  to  have 
done  it; — and  that  he  is  happy  or  unhappy  according  as 
he  has  an  approving  or  a  condemning  conscience. 

Sec.  IV.  It  may  be  clearly  proved,  that  man  has  an 
immaterial  soul  within  him;  and  it  may  be  shown  to  be 
highly  probable,  by  reason,  that  this  soul  is  immortal. 

It  is  the  highest  interest  of  man,  considering  the  whole 
of  his  being,  to  please  his  Creator  in  all  things. 

Sec  V.  The  duties  of  Piety,  required  by  natural  re- 
ligion, are  such  as  Admiration,  Reverence,  Love,  Grati- 
tude, Praise,  Fear,  Submission,  and  conformity  to  the 
Divine  will,  so  far  as  it  is  known. 

Sec  VI.  The  duties  of  Morality  respect  one's  self 
or  his  fellow  creatures.  It  is  the  will  of  our  Creator  that 
we  should  perform  all  these.  A  man's  duty  to  himself  is 
often  comprehended  under  the  designation  of  Human 
Prudence;  and  his  duty  to  his  fellow  creatures  is  de- 
nominated as  Benevolence. 

Sec  VII.  A  man  owes  to  himself  the  duties  of  self- 
knowledge;  self-government;  and  so  far  as  lawful  and 
practicable,  self-preservation. 

Obedience  to  these,  so  far  as  they  are  known  to  be 
duties  imposed  by  our  Moral  Governor,  is  absolutely  es- 


£b  NATURAL   THEOLOGY. 

sential  to  happiness.  Self-government  includes  tempe- 
rance in  the  use  of  one's  own  faculties,  whether  of  body 
or  mind;  the  suppression  of  evil  thoughts,  feelings,  voli- 
tions, words,  and  other  actions;  the  regulation  of  the 
soul  in  such  a  manner  as  to  promote  right  operations; 
and  the  habitual  improvement  of  all  our  powers. 

The  duty  of  self-preservation  extends  not  only  to  one's 
life,  but  to  all  his  bodily  members  and  mental  faculties. 
Self-defence  may  lawfully  extend  so  far  in  some  in- 
stances as  to  deprive  an  assailant  of  life;  but  duelling, 
in  no  shape  and  form,  can  be  justified. 

Sec.  VIII.  The  duties  of  morality,  which  we  owe 
our  fellow  creatures,  may  be  divided  according  to  the 
several  objects  of  them,  and  the  relations  which  subsist 
in  life. 

Sec.  IX.  To  our  irrational  fellow  creatures,  which 
serve  us,  we  owe  kind  treatment;  and  in  relation  to  all 
mere  animals,  we  ought  to  abstain  from  the  needless  in- 
fliction of  pain  on  them,  and  from  every  species  of  cru- 
elty. 

Sec  X.  The  duties  which  mankind  owe  each  other 
result  from  the  relations  which  they  sustain  as  partners, 
parents,  children,  neighbours,  masters  and  servants, 
rulers  and  subjects,  or  members  of  neighbouring  nations. 
Sec  XI.  In  ascertaining  the  duties  of  partners,  we 
must  investigate  the  institution,  the  nature  and  design  of 
Marriage.  As  introductory  to  marriage,  it  would  be 
proper  to  consider  Courtship,  in  which  the  parties  ought 
to  proceed  with  caution,  and  exhibit  their  habitual  dis- 
positions without  disguise;  but  which  is  commonly  enter- 
ed upon  heedlessly,  from  the  impulse  of  passion  or  fancy, 


NATURAL  THEOLOGY.  21 

and  conducted  with  duplicity,  from  its  commencement 
to  its  consummation. 

That  polygamy  is  undesirable  may  be  evinced  from 
the  sad  experience  of  mankind;  but  that  it  is  unlawful 
cannot  be  proved  by  reason.  The  Lord  Jesus  Christ 
has  positively  forbidden  it. 

Concerning  the  original  and  positive  institution,  and 
design  of  marriage,  we  know  nothing  but  from  the  Bi- 
ble. 

Divorce  in  some  cases  may  be  shown  by  human  rea- 
soning, to  be  desirable;  but  the  Bible  alone  has  settled 
the  law  on  this  subject.  Partners  may  be  divorced  a 
mensa  et  a  thoro,  from  bed  and  board,  when  they  cannot 
with  tolerable  comfort  and  safety  live  together;  but  they 
cannot  lawfully  be  so  divorced  as  to  have  the  right  of 
forming  another  marriage  connexion,  except  for  the  cause 
of  adultery. 

Some  marriage  contracts,  from  the  incompatibility  of 
one  of  the  parties  concerned,  are  in  their  own  nature 
null  and  void;  and  ought  to  be  declared  so,  by  some 
branch  of  the  civil  government,  having  cognizance  of 
the  case. 

The  duties  which  husbands  and  wives  owe  each  other, 
are  chiefly  those  of  matrimonial  intercourse,  mutual  as- 
sistance, protection,  love,  respect,  patience  and  forbear- 
ance. 

Sec.  XII.  Parental  duties  are  principally  those  of 
nursing,  protecting,  governing,  instructing,  and  so  iar  as 
possible,  providing  tor  their  offspring.  These  require 
the  exercise  of  prudence,  firmness,  patience,  self-govern- 
ment, and  unwearied  love. 

Sec  XIII  Filial  duties,  or  those  which  children  owe 
to  their  parents  are  summarily  comprehended  in  respect, 


23  NATURAL  THEOLOGY. 

submission  to  their  authority,  implicit  obedience,  love, 
gratitude,  and  assistance  when  necessary,  especially 
when  parents  become  aged  and  helpless, 

Sec.  XIV.  The  duties  which  one  man  owes  to  an* 
other,  considered  as  a  neighbour,  and  to  every  man 
with  whom  he  has  intercourse,  are  such  as  kindness,  fi- 
delity to  oaths  and  promises,  veracity,  justice,  chastity, 
due  respect  to  superiors,  gratitude  for  favours  conferred, 
sympathy  with  the  afflicted,  joy  in  their  prosperity, 
charity  to  the  needy,  and  such  assistance  as  their  circum- 
stances may  require  and  ours  will  afford.  Of  course, 
every  man  ought  to  abstain  from  every  species  of  lying, 
theft,  falsewitness,  murder,  covetousness,  lewdness, 
envy,  and  inhumanity. 

Sec,  XV.  Masters  ought  to  be  reasonable  in  their  de- 
mands, moderate  in  their  threatenings,  prudent  in  their 
corrections,  and  just  in  rewarding  the  labours  of  their  ser- 
vants; while  servants  are  bound  to  to  be  faithful  to 
every  trust  reposed  in  them,  attentive  to  their  business, 
respectful  in  their  conduct  to  their  masters,  and  both 
promptly  and  cheerfully  obedient  to  all  their  requisitions 
which  are  not  inconsistent  with  their  higher  obligations 
to  Almighty  God, 

It  will  be  proper  here  to  consider  the  subject  of  slave- 
ry; and  inquire  if  it  is  lawful  to  bring  any  man  into  this 
state,  or  retain  him  in  it,  under  any  circumstances, 
against  his  will. 

Sec  XVI.  The  relation  which  subsists  between  rulers 
and  subjects,  or  any  government  and  the  people  of  its 
charge,  gives  rise  to  Jurisprudence,  which  is  the  sci- 
ence of  man's  obligations,  and  rights  considered  as  a 
member  of  civil   society.     Every  citizen  ought  to  re- 


NATURAL  THEOLOGY.  29 

spect  the  rights  of  others,  while  he  maintains  his  own 
rights  of  life,  liberty,  and  property. 

Sec.  XVII.  That  part  of  jurisprudence  which  relates 
to  the  establishment  and  maintenance  of  government,  is 
called  political  philosophy ;  and  the  science  of  promoting 
public  wealth  and  prosperity,  is  styled  political  economy. 
Any  form  of  civil  government  whether  it  be  of  a  city, 
state,  or  nation,  is  called  a  civil  polity. 

Sec.  XVIII.  The  principal  civil  polities  which  have 
ever  prevailed  are, 

1 .  An  Autocracy,  in  which  an  individual  holds  in  him- 
self all  legislative,  judicial,  executive,  and  military  pow- 
er. Alexander  of  Russia,  the  Autocrat,  presents  us  with 
an  example  of  this  kind  of  government:  and  such  was 
the  government  of  Abraham  and  other  patriarchs  over 
families  and  adherents. 

2.  A  Democracy,  in  which  all  the  people,  assembled 
in  person,  decide  all  questions  of  a  legislative,  execu- 
tive, judicial,  and  military  nature. 

3.  An  elective  Monarchy,  in  which  the  king,  chosen 
by  the  people,  forms  his  own  executive  cabinet,  and  ori- 
ginates such  laws  as  he  pleases. 

4.  An  hereditary  Monarchy,  in  which  the  sceptre  is 
inherited. 

5.  A  mixed  Monarchy,  in  which  government  the  le- 
gislative and  judiciary  departments  are  in  a  great  mea- 
sure independent  of  the  King;  and  in  which  the  King  can 
enact  no  laws,  but  has  the  right  of  putting  a  veto  on  any 
act  of  the  legislature.  Such  is  the  monarchy  of  Great 
Britain. 

6.  A  Representative  Government,  in  which  the 
people  form  a  constitution  for  themselves,  by  a  body 


30  NATURAL   THEOLOGY. 

of  delegates,  adopt  that  constitution  in  the  assemblies 
of  the  citizens;  and  elect  all  their  own  rulers,  who  are 
equally  bound  by  the  constitution  with  the  meanest  elec- 
tor. Such  is  the  national  government  of  the  United 
States;  and  such  are  the  governments  of  the  several 
States  composing  the  Union. 

7.  An  Aristocracy,  or  government  by  a  plurality  of 
nobles. 

Sec.  XIX.  That  part  of  jurisprudence  which  treats  of 
the  rights  and  obligations  of  nations,  and  of  members  of 
different  nations,  in  relation  to  each  other,  is  the  science 
of  national  law:  and  we  may  observe  concerning  it,  that 
nations  ought,  in  their  national  capacity,  to  act  like  con- 
scientious individuals,  in  doing  justly,  and  mutually  pro- 
moting each  other's  welfare;  but  hitherto  it  has  been 
proverbial,  from  the  violation  of  treaties,  and  their  mode 
of  making  war,  that  governments  have  no  conscience.* 


*  Read  VatteVs  Larv  of  JVatio?is,  on  this  last  subject,  and  on 
Moral  Philosophy  in  general,  consult  Dr.  Paley's  treatise,  and 
the  lectures  of  Drs.  Witherspoon  and  S.  S.  Smith. 


PART  II. 
OF  REVEALED   THEOLOGY. 

CHAPTER  I. 

Of  the  Scriptures. 

Sec.  I.  Having  shown  that  a  revelation  from  God  to 
man  is  desirable,  and  that  from  the  attributes  of  the 
Deity,  a  revelation  of  his  will  concerning  man  might 
have  been  reasonably  expected,  I  proceed  to  prove  that 
the  Scriptures  of  the  Old  and  New  Testament  were 
written  by  holy  men,  under  the  plenary  inspiration  of 
God,  and  are  an  authentic  record  of  various  revelations 
which  God  has  vouchsafed  to  mankind.* 

Sec  II.  The  evidences  adduced  to  prove  the  inspi- 
ration and  authenticity  of  the  Bible,  have  commonly  been 
divided  into  internal  and  external;  to  which  some  have 
added  miscellaneous  evidences,  because  some  of  the  prin- 
cipal ones,  are  neither  wholly  internal  nor  wholly  ex- 
ternal,      ' 

*Read  Revelation  Examined  -with  Candour,  in  three  vols.  8vo 
an  anonymous  publication,  written  by  Delany. 


32  REVEALED  THEOLOGY. 

Without  being  anxious  to  classify  them,  I  shall  state 
the  principal  topics  oi'  evidence,  and  refer  to  some  of  the 
best  authors  on  the  subject. 

Sec.  III.  An  individual  may  be  rationally  convinced 
that  the  Bible  is  what  it  professes  to  be,  by  his  own  ex- 
perience of  the  power  of  divine  truth  on  his  own  heart 
and  life.  Let  a  man,  by  the  reading  or  hearing  of  the 
truths  of  the  Scriptures  be  convinced  of  sin,  and  learn 
that  the  Bible  is  a  discerner  of  his  thoughts;  let  him  be 
slain  by  the  law,  and  be  made  alive  unto  God  by  the  Gos- 
pel; let  him  become  a  renewed  man,  and  have  his  heart 
and  life  both  purified  and  ennobled;  and  he  can  want  no 
other  evidence  that  the  word  of  life  is  the  word  of  Jeho- 
vah. "  The  Gospel  of  the  blessed  God  does  not  go 
abroad  a  begging  for  its  evidence  so  much  as  some  think; 
it  has  its  highest  and  most  proper  evidence  in  itself."* 

This,  however,  will  be  no  evidence  to  a  person  who 
has  not  himself  experienced  similar  effects  from  his  ac- 
quaintance with  the  Bible:  to  one  who  doubts,  therefore, 
not  only  the  inspiration  of  the  Bible,  but  the  truth  of  ex- 
perimental religion,  we  must  present  arguments  drawn 
from  some  of  the  following  sources. 

Sec.  IV.  There  may  be  shown  to  exist  a  strong  anal- 
ogy! between  the  Bible  and  the  allowed  works  of  God; 
whence  we  may  infer,  that  both  are  the  work  of  the  same 
author.  The  works  of  creation  present  us  with  much 
of  sublimity,  much  that  is  incomprehensible,  much  that 
is  beautiful,  much  that  is  useful,  and  with  many  things 

*  Read  Fuller's  Gospel  its  own  Witness,  and  Edwards  on  Religious 
Affections,  Part  III.  Sign  Fifth. 
|  Read  Butler's  Analogy. 


REVEALED   THEOLOGY.  33 

the  use  of  which  we  do  not  at  present  discover.  The 
same  is  true  of  the  Bible.  It  is  sublime,  beautiful,  use- 
ful, and  in  some  things  incomprehensible  by  us  at  pre- 
sent; while  the  use  of  some  parts  is  as  difficult  to  be  as- 
certained by  us,  as  of  several  objects  in  the  natural 
world. 

Here  I  would  remark,  that  we  must  believe  many 
propositions  to  be  true,  the  truth  contained  in  which  we 
do  not  perfectly  understand.  Two  propositions  I  may 
believe  to  be  true,  for  one  and  the  same  reason,  that 
the  proposer  is  competent  and  true;  while  I  perfectly 
comprehend  the  meaning  of  one,  and  not  at  all,  or  but  in 
part,  of  the  other.  For  instance;  when  I  first  heard  that 
two  and  two  are  equal  to  four,  I  believed  it  to  be  a  true 
proposition,  and  I  understood  it;  but  when  it  was  stated, 
that  in  every  right  angled  triangle  the  sum  of  the  squares 
of  the  two  legs  of  the  right  angle,  are  equal  to  the  square 
of  the  hypolhenuse,  I  believed,  because  Euclid  asserted  it, 
that  the  proposition  contained  a  truth,  which  I  did  not 
then  understand. 

That  God  is  a  Spirit,  is  a  proposition  which  I  believe 
to  be  true,  and  of  the  truth  contained  in  which  I  under- 
stand only  a  part,  for  while  I  know  that  a  spirit  has  not 
flesh  and  bones,  I  nevertheless  know  not  what  the  essence 
of  spirit  positively  is. 

Upon  this  principle  we  must  believe  that  the  Father, 
Son,  and  Holy  Ghost  are  one  God,  because  God,  who 
has  asserted  it,  is  worthy  of  credit.  If  I  knew  that  God 
had  asserted  any  proposition,  I  should  believe  it  to  be 
true,  even  while  I  did  not  comprehend  the  meaning  of 
the  terms.  This  is  reasonable.  What  child  does  not  be- 
lieve many  statements  of  its  parent  to  be  true,  before  it 

4 


34  REVEALED  THEOLOGY. 

comprehends  what  the  truth  stated  is?  Who  does  not 
at  some  time  understand  assertions  of  men  of  veracity, 
which  he  formerly  believed  to  be  true,  even  before  the 
truth  was  explained? 

To  this  it  is  objected,  that  I  believe  I  know  not  what, 
and  that  it  is  the  same  as  if  I  believed  nothing.  I  reply, 
that  I  believe  what  I  do  thoroughly  understand,  about  a 
proposition  which  I  do  not  fully  comprehend.  The  Fa- 
ther, Son,  and  Holy  Ghost  are  one  God,  is  one  statement. 
The  above  named  proposition  is  true,  is  another  proposi- 
tion, which  I  believe  and  comprehend.  Again,  I  be- 
lieve, that  every  thing  asserted  by  God  in  the  Bible  is  true, 
while  at  the  same  time  I  have  no  present  understanding 
of  all  the  true  things  contained  in  that  blessed  book. 

Sec.  V.  There  is  harmony  discoverable  in  the  dif- 
ferent works  of  creation;  and  equally  a  harmony  disco- 
verable in  the  different  doctrines  and  portions  of  the 
Bible,  though  written  in  different  ages,  by  different  and 
wholly  unconnected  individuals. 

Sec.  VI.  There  is  a  striking  accordance  between  the 
contents  of  the  Bible  and  the  attributes  which  may  be 
proved  by  natural  religion  to  belong  to  the  Deity.* 

Sec.  VII.  Many  proofs  of  the  divine  origin  of  the 
sacred  scriptures  may  be  derived  from  profane  history. f 

Sec  VIII.  Our  chief  reliance  in  proving  the  inspira- 
tion of  the  Bible  is  on  the  miracles  which  were  wrought 
by  the  prophets  and  apostles  in  attestation  of  their  com- 
mission to  make  known  the  will  of  God;  and  on  the  evi- 


*  On  the  evidence  of  inspiration  drawn  principally  from  the 
Bible  itself,  read  Dick  on  Insrpiation, 
t  Read  Dr.  Plaey'o  Evidences. 


REVEALED  THEOLOGY.  35 

dence  which  history  presents,  and  our  own  observation 
affords,  of  the  fulfilment  of  various  prophecies  contained 
in  the  Bible,  which  were  allowedly  written  hundreds  of 
years  before  their  accomplishment. 

Sec.  IX.  The  state  and  character  of  the  Jews  for 
1800  years  past,  present  a  standing  instance  of  the  truth 
of  several  prophecies  contained  in  the  New  Testament; 
and  if  that  is  proved  to  be  from  heaven,  the  New  Tes- 
tament will  sufficiently  prove  the  Old  to  have  been  given 
by  the  inspiration  of  the  Almighty,  and  to  be  still  in  force, 
as  the  record  of  his  earliest  revelations  to  mankind.* 

Sec.  X.  Having  proved  that  the  Bible  was  written 
under  the  plenary  inspiration  of  God,  and  contains  a 
revelation  of  the  divine  will  to  man,  we  proceed  to  con- 
sider what  the  scriptures  principally  teach.  We  shall 
treat,  first,  of  the  doctrines  which  man  is  to  believe 
concerning  God;  and  secondly,  of  the  duties  which 
God  requires  of  man. 


CHAPTER  II. 

Of  the  Being  of  the  true  God,  and  his  mode  of  sub- 
sistence. 

Sec.  I.  There  is  one,  and  but  one,  living,  and  true 
God;  who  is  one  substance,  one  Spiritual  Being;  one 

*  Read  Addison's  and  Chalmers's  Evidences;  Halt/burton's  Inquiry; 
Leland's  Review  of  Deistical  Writers;  Dr.  Owen  on  the  Scriptures; 
Dr.  Bates's  Divinity  of  the  Christian  Religion;  Dr.  Dwight's  two 
Sermons  on  Infidel  Philosophy,  Rev.  R.  Flail's  sermon  on  Modern 
InfideUty}  the  Cure  of  Deism,  Deism  Revealed,  and  Priestley's  Evi- 
dences. 


36  REVEALED  THEOLOGY. 

infinite,  eternal,  self-existent,  immutable^  omnipotent, 
invisible,  incomprehensible  mind;  perfectly  holy,  free, 
just,  merciful,  blessed,  and  good.  These  are  some  of  the 
inherent  attributes  of  the  God  of  the  Bible. 

1  Cor.  viii.  4,  6.  u  There  is  none  other  God  but  one." 
— "  There  is  but  one  God."  1  Thess.  i.  9.  "  The  living 
and  true  God."  Jer.  x.  10.  a  The  Lord  is  the  true  God, 
he  is  the  living  God,  and  an  everlasting  King."  John 
iv.  24.  "  God  is  a  Spirit."  Ps.  xc.  2.  u  From  everlast- 
ing to  everlasting,  thou  art  God."  Ps.  cxlv.  3.  "  His 
greatness  is  unsearchable."  Gen.  xvii.  1.  "I  am  the 
Almighty  God."  1  Tim.  i.  17.  "  Now  unto  the  King 
eternal,  immortal,  invisible,  the  only  wise  God,  be  hon- 
our and  glory,  for  ever  and  ever.  Amen."  James  i.  17. 
"  The  Father  of  lights,  with  whom  is  no  variableness, 
neither  shadow  of  turning."  Mai.  iii.  6.  "  I  am  the 
Lord,  I  change  not."  Job.  xi.  7 — 10,  "  Canst  thou  by 
searching  find  out  God?  canst  thou  find  out  the  Almighty 
unto  perfection?  He  is  as  high  as  heaven;  what  canst  thou 
do?  deeper  than  hell,  what  canst  thou  know?  The  mea- 
sure thereof  is  longer  than  the  earth,  and  broader  than 
the  sea.  U  he  cut  off,  and  shut  up,  or  gather  together, 
then  who  can  hinder  him?"  Isa.  vi.  3.  "  Holy,  holy, 
holy  is  the  Lord  of  hosts:  the  whole  earth  is  full  of  his 
glory."  Ps.  cxv.  3.  "  He  hath  done  whatsoever  he 
pleased."  Heb.  iv.  13.  "  Neither  is  there  any  creature 
that  is  not  manifest  in  his  sight;  but  all  things  are  naked 
and  open  unto  the  eyes  of  him  with  whom  we  have  to 
do."  Ps.  cxlvii.  5.  "  Great  is  our  Lord,  and  of  great 
power:  his  understanding  is  infinite."  Ps.  cxlv.  17. 
"  The  Lord  is  righteous  in  all  his  ways,  and  holy  in  all 
his  works."  Exod.  xxxiv.  6,  7.  "  And  the  Lord  passed 


REVEALED    THEOLOGY.  37 

by  before  him,  and  proclaimed,  The  Lord,  the  Lord 
God,  merciful  and  gracious,  long-suffering,  and  abundant 
in  goodness  and  truth,  keeping  mercy  for  thousands,  for- 
giving iniquity,  and  transgression  and  sin,  and  that  will 
by  no  means  clear  the  guilty."  Rom.  xii.  19.  "Ven- 
geance is  mine;  I  will  repay,  saith  the  Lord." 

Sec.  II.  In  the  immutable  substance  of  this  one  spi- 
ritual being,  whom  we  call  our  God,  there  has  always 
existed  a  foundation  for  tripersonal  distinctions,  rela- 
tions, and  operations,  which  the  scriptures  have  gradual- 
ly revealed  to  mankind. 

God  is  one  substance,  one  mind,  one  divine  Moral 
Governor  of  the  Universe;  and  yet  his  name  is  frequent- 
ly given  us  in  the  Bible  in  the  plural  number,  in  con- 
nexion with  singular  and  plural  verbs,  and  plural  ad- 
jectives, pronouns  and  participles.  Gen.  i.  26.  "  And 
God  said,  Let  us  make  man  in  our  image,  after  our 
likeness."  Verse  27.  "  So  God  created  man  in  his 
own  image."  Gen.  xi.  7.  "  Go  to,  let  us  go  down,  and 
there  confound  their  language: — so  the  Lord  scattered 
them  abroad."  Gen.  xix.  24.  "  Then  the  Lord  rained 
upon  Sodom  and  upon  Gomorrah  brimstone  and  fire  from 
the  Lord  out  of  heaven."  Gen.  iii.  22.  "  And  the  Lord 
God  said,  Behold,  the  man  is  become  as  one  of  us." 
Psalm  ex.  1,  4,  5,  6.  "  The  Lord,"  says  David,  "  said 
unto  my  Lord,  Sit  thou  at  my  right  hand,  until  I  make 
thine  enemies  thy  footstool."  "  The  Lord  hath  sworn 
and  will  not  repent,  Thou  art  a  priest  forever."  "  The 
Lord  at  thy  right  hand  shall  strike  through  kings  in  the 
day  of  his  wrath.  He  shall  judge  among  the  heathen." 
In  Psalm  xlv.  6,  7.  David  says  to  Jehovah,  "Thy 
throne,  0  God,  is  forever  and  ever,"  and  adds,  concern- 
4* 


38  REVEALED  THEOLOGY. 

ing  this  Jehovah,  "  God,  thy  God,  hath  anointed  thee 
with  the  oil  of  gladness  above  thy  fellows."  1  John  v.  7. 
"  There  are  three  that  bear  record  in  heaven,  the  Fa- 
ther, the  Word,  and  the  Holy  Ghost;  and  these  three 
are  one." 

On.  this  subject  I  remark,  that  there  was  a  time  when 
God  had  not  given  himself  a  name  in  any  human  lan- 
guage; and  that  we  might  reasonably  have  expected 
him,  when  he  did  give  himself  a  name,  by  which  he 
would  be  distinguished  from  other  beings,  to  employ 
such  terms  or  epithets  as  would  be  calculated  to  convey 
to  our  minds  just  apprehensions.  Now,  the  names  which 
God  has  employed  to  make  himself  known  to  us,  and 
the  epithets  and  other  terms  which  he  uses  in  relation 
to  himself,  plainly  indicate,  that  he  is  in  some  sense 
one,  and  in  some  other  sense  more  than  one. 

The  names  of  God  which  are  used  in  scripture  are 
numerous,  and  we  may  prove  concerning  each,  that 
some  of  the  essential  attributes  of  the  Deity  are  predi- 
cated of  it.  Is  the  substance  of  the  divine  mind  as  mani- 
fold, then,  it  will  be  demanded,  as  the  scriptural  names 
of  God?  I  answer, 

Sec.  III.  The  one  God,  in  whose  substance  has  always 
existed  a  foundation  for  tripersonal  relations,  distinc- 
tions, and  operations,  is  the  Father,  the  Son,  and  the 
Holy  Ghost;  and  beside  this  God  there  is  none  else. 

The  proof  is  briefly  this;  "  God  is  one."  Gal.  iii.  20. 
a  There  is  none  other  God  but  one."  1  Cor.  viii.  4. 
And  yet,  as  will  soon  be  proved,  the  Father  is  God,  the 
Son  is  God,  and  the  Holy  Ghost  is  God,  according  to 
the  testimony  of  the  scriptures.     But  since  there  is  only 


REVEALED    THE0LOGV.  39 

one  God,  the  Father,  Son,  and  Holy  Ghost  must  be  this 
one  God. 

That  the  distinction,  for  which  there  is  a  foundation 
in  the  essence  of  the  Deity,  is  three-fold  and  no  more, 
is  evident  from  1  John  v.  7,  and  the  following  argu- 
ment: Every  name  of  God  used  in  the  Bible,  except 
these  three,  of  Father,  Son,  and  Holy  Ghost,  is  predi- 
cated by  the  inspired  writers  of  each  of  these  three,  and 
of  all  the  other  names;  but  the  Father  is  never  said  to 
be  the  Son,  nor  the  Holy  Ghost;  the  Son  is  never  said 
to  be  the  Father,  nor  the  Holy  Ghost;  and  the  Holy 
Ghost  is  never  called  either  the  Father  or  the  Son.  For 
illustration,  I  remark,  that  the  Holy  One  is  said  to  be 
the  Almighty,  the  only  icise  God;  and  Jehovah  is  called 
God,  and  Lord;  but  if  it  were  found  written,  that  the 
Father  is  the  Son,  or  the  Son  the  Spirit,  and  the  Spirit 
the  Father  or  the  Son;  then  we  should  prove,  either 
that  the  essence  is  as  manifold  as  the  names  of  God  in 
the  Bible,  or  else  that  there  is  no  foundation  for  any 
personal  distinctions,  relations,  and  operations. 

Without  reference  to  this  argument,  it  would  be  as 
easy  to  prove  twenty  persons  in  the  Deity  as  three,  for  to 
twenty  names  we  may  prove  that  the  scriptures  attri- 
bute some  of  the  essential  attributes  of  the  Deity. 

To  obviate,  an  objection  which  may  here  be  made, 
let  it  be  remembered,  that  "  God  is  a  Spirit,"  but 
neither  the  Father  nor  the  Son  is  styled  the  Spirit. 
The  Elohim,  or  the  Aleim,  meaning  the  Father,  Son, 
and  Holy  Spirit,  is  a  Spirit  in  his  substance,  but  the 
title  of  the  Spirit  is  applied  to  the  Holy  Ghost  alone. 
In  Isaiah  ix.  5,  the  Son  is  called  the  Everlasting  Father 
in  the  English  translation;  but   the  best  critics  have 


40  REVEALED  THEOLOGY. 

shown,  that  it  should  be  rendered,  the  Father  of  the 
everlasting  age;  for  although  the  Father  is  Jehovah,  and 
the  Son  is  Jehovah,  and  the  Holy  Spirit  is  Jehovah, 
yet  the  Son  is  not  absolutely  called  the  Father.  Such 
a  use  of  the  terms  would  render  the  names  both  of 
Father  and  Son  utterly  unmeaning.* 


CHAPTER  III. 

Of  the  incidental  Attributes  of  the  Godhead.] 

Sec.  I.  The  Godhead  created  the  world,  and  made 
man  at  first,  a  male  and  a  female,  in  the  divine  moral 
image.  The  Father,  Son,  and  Holy  Spirit  accom- 
plished this  work  in  the  way  which  will  be  hereafter 
described:  and  the  work  of  creation,  in  general,  is 
equally  attributed  to  each  of  the  divine  three.  Malachi  iii. 
10.  u  Have  we  not  all  one  Father?  hath  not  one  God 
created  us?"  Gen.  i.  26.  "  And  God  said,  let  us  make 
man."  Verse  27,  "  So  God  created  man  in  his  own 
image."  Acts  xvii.  24,  25.  "  God  that  made  the  world, 
and  all  things  that  are  therein,  giveth  to  all  life  and 

*  Read  Jones,  Kidd,  Wardlaiv,  Waterland,  Watts,  and  Ridgely, 
on  the  Trinity;  Stuart's  Letters  to  Charming;  and  Dr.  Miller's 
Letters  on  Unitarianism. 

f  Any  thing  which  is  attributed  in  the  Bible  equally  to  the 
Father,  Son,  and  Holy  Spirit,  I  consider  an  attribute  of  the  whole 
Godhead;  but  any  thing  attributed  specially  to  any  one  of  the 
three,  is  an  attribute  of  God  considered  as  an  agent  in  the  offi- 
cial character  designated  by  the  name  of  God  used  in  that  case. 


REVEALED  THEOLOGY.  41 

breath,  and  all  things."     Eccles.  vii.  29.    "  God  hath 
made  man." 

Sec.  II.  The  whole  Godhead  entered  into  a  covenant 
of  works  with  Adam,  soon  after  his  creation  in  the  garden 
of  Eden,  in  which  eternal  life  was  promised  to  Adam, 
for  himself  and  his  posterity,  on  condition  of  his  perfect 
obedience  during  the  time  of  his  probation;  but  Adam 
violated  the  covenant,  and  God  passed  upon  him  and 
his  posterity  a  sentence  of  death,  legal,  spiritual,  tem- 
poral, and  eternal;  which  began  immediately  to  be 
executed*  Gen.  ii.  15—17.  "  And  the  Lord  God  [the 
Jehovah  Elohim]  took  the  man,  and  put  him  into  the 
garden  of  Eden  to  dress  it,  and  to  keep  it.  And  the 
Lord  God  [the  Jehovah  Elohim]  commanded  the  man, 
saying,  of  every  tree  of  the  garden  thou  mayest  freely 
eat:  but  of  the  tree  of  the  knowledge  of  good  and  evil, 
thou  shalt  not  eat  of  it:  for  in  the  day  that  thou  eatest 
thereof  thou  shalt  surely  die."  Adam  being  at  this  time 
in  the  moral  image  of  his  Maker,  in  knowledge,  right- 
eousness and  true  holiness,  must  have  consented  to  this 
command,  and  so  it  became  a  covenant  between  God 
and  himself.  This  covenant  of  the  Jehovah  Elohim, 
that  is,  of  God  the  Father,  Son,  and  Holy  Spirit,  was 
propounded  to  Adam  by  the  voice  or  word  of  God;  for 
it  is  manifest  that  "  the  voice  of  the  Lord  God,"  which 
walked  in  the  garden  in  the  cool  of  the  day,  and  called 
Adam  to  account  for  his  sin,  was  the  very  personage 
whom  he  recognised  as  having  given  him  the  command- 
ment. Gen.  iii.  8,  11,  12.  This  covenant  Adam 
violated:  "she  took   of  the  fruit  thereof,  and  did  eat, 

*  See  Note  B, 


42  REVEALED  THEOLOGY. 

and  gave  also  unto  her  husband  with  her,  and  he  did 
eat."  Gen.  iii.  6.  For  the  curse  pronounced  on  Adam, 
see  Gen.  iii.  17—21.  Rom.  v.  18.  "  By  the  offence  of 
one,  judgment  came  upon  all  men  to  condemnation." 
Rom.  v.  12.  "  By  one  man  sin  entered  into  the  world, 
and  death  by  sin;  and  so  death  passed  upon  all  men, 
for  that  all  have  sinned."  In  Romans  v.  14,  Adam  is 
said  to  be  the  figure  of  him  that  was  to  come,  or  the  type 
of  Christ;  and  as  Christ  is  the  federal  head  of  all  his 
people,  so  Adam  was  the  federal  head  of  all  his  race.* 
Of  the  actual  existence  of  the  covenant  of  works,  we 
have  evidence  from  what  is  said  about  it  incidentally, 
when  the  covenant  of  redemption  is  mentioned  in  the 
Holy  Scriptures.  Heb.  xii.  24.  "  Jesus  the  Mediator 
of  the  new  covenant."  Of  course  there  was  an  old 
covenant.  Heb.  vii.  22.  Jesus  was  "  made  a  surety  of 
a  better  testament,"  or  covenant,  than  the  old  one,  called 
the  law,  in  verse  19,  which  is  said  to  have  made  nothing 
perfect,  while  the  bringing  in  of  a  better  hope,  the  intro- 
duction of  the  new  covenant  after  the  apostacy,  did 
make  perfect  all  the  elect.  Heb.  viii.  6.  Jesus  "  is  the 
Mediator  of  a  better  covenant,  which  was  established 
upon  better  promises"  than  the  law  given  to  Adam 
and  expanded  into  the  law  to  which,  as  a  schoolmaster, 
Israel  was  subject.  Ver.  7.  8.  "  For  if  the  first  cove- 
nant had  been  faultless,  then  should  no  place  have  been 
sought  for  the  second.  For  finding  fault  with  them,  he 
saith,  behold,  the  days  come,  saith  the  Lord,  when  I 
will  make  a  new  covenant  with  the  house  of  Israel." 

*  A  federal  head,  is  a  head  made  or  established  by  a  covenant  or 
league*    Fcder a i  is  i'vomf a- dus,  a  league. 


REVEALED  THEOLOGV.  4i) 

Sec.  III.  The  Lord  God,  the  Father,  Son,  and  Holy 
Spirit,  established  in  the  counsels  of  eternity,  the  cove- 
nant of  redemption,  in  which  the  Father  proposed  the 
work,  and  the  reward  of  redemption;  the  Son  consented 
to  undertake  the  work;  and  the  application  of  that 
work  by  the  Spirit,  to  the  people  who  should  be  re- 
deemed, was  secured.  Psalm  Ixxxix.  3.  "  I  have  made 
a  covenant  with  my  chosen,"  &c.  Zech.  vi.  13.  "And 
the  counsel  of  peace  shall  be  between  them  both." 
Isaiah  liii.  10,11.  "  When  thou  shalt  make  his  soul 
an  offering  for  sin;"  or  rather  the  original  should  be 
rendered,  "  If  he  shall  make  his  soul  an  offering  for  sin, 
he  shall  see  his  seed;  he  shall  see  of  the  travail  of  his 
soul,  and  shall  be  satisfied."  In  reply  to  «he  Father's 
proposal,  the  Son  is  represented,  Psalm  xl.  6,  7,  8.  as 
saying,  "  mine  ears  hast  thou  opened;"  that  is,  to  hear 
and  consider  this  proposal;  "then  said  I,  lo,  I  come: 
in  the  volume  of  the  book  it  is  written  of  me,  I  delight 
to  do  thy  will,  0  my  God:  yea,  thy  law  is  within  my 
heart."  The  work  of  the  Spirit  was  secured  by  such  a 
consent  as  is  implied  in  the  promise,  "  As  for  me,  this 
is  my  covenant  with  them,  saith  the  Lord,  my  Spirit 
that  is  upon  thee,  [the  Redeemer]  and  my  words  which 
I  have  put  in  thy  mouth,  shall  not  depart  out  of  thy 
mouth,  nor  out  of  the  mouth  of  thy  seed,  nor  out  of  the 
mouth  of  thy  seed's  seed,  saith  the  Lord,  from  hence- 
forth and  for  ever."  Isa.  lix.  20,  21. 

Isaiah  xlii.  5 — 8.  "  Thus  saith  God  the  Lord,  he 
that  created  the  heavens,  and  stretched  them  out;  he 
that  spread  forth  the  earth,"  and  that  saith,  "  I  am  the 
Lord:  that  is  my  name:  and  my  glory  will  I  not  give 
to  another;"  "  I  the  Lord  have  called  thee  [mine  elect- 


44  REVEALED  THEOLOGY. 

e<3  Saviour]  in  righteousness,  and  will  hold  thine  hand, 
anu  will  keep  thee,  to  give  thee  for  a  covenant  of  the 
people,  for  a  light  of  the  Gentiles,  to  open  the  blind 
eyes."  See  Heb.  viii.  6 — 8.  to  prove,  that  Jesus  was 
this  covenant;  the  federal  head  of  the  new,  the  better, 
the  everlasting  covenant;  and  the  50th  chapter  of  Isaiah 
throughout.  "Thus  saith  the  Jehovah"  Jesus,  who 
speaks  through  the  whole  chapter,  "  the  Lord  God," 
the  Jehovah  Eiohim,  "  hath  opened  mine  ear,1'  pro- 
posed the  covenant  of  redemeption  to  me,  "  and  I  was 
not  rebellious,  neither  turned  away  back.  I  gave  my 
back  to  the  smiters,  and  my  cheeks  to  them  that 
plucked  off  the  hair:  I  hid  not  my  face  from  shame  and 
spitting."  Thus  the  Jehovah  that  was  smitten  of  God, 
endured  abusive  and  reproachful  treatment,  because  the 
Jehovah  Eiohim  had  opened  his  ear,  and  he  was  not 
rebellious  against  the  terms  of  the  covenant  of  redemp- 
tion, proposed  in  the  eternal  counsels  of  the  Godhead. 
Psalm  Ixxxix.  19—37.  The  Holy  One  spake  in  vision 
to  the  Holy  One,  and  said,  "  I  have  laid  help  on  One 
that  is  mighty;  I  have  exalted  one  chosen  out  of  the 
people;  I  will  make  him  my  first  born,  higher  than  the 
kings  of  the  earth.  My  covenant  shall  stand  fast  with 
him.  His  seed  also  will  J  make  to  endure  forever,  and 
his  throne  as  the  days  of  heaven.  My  covenant  will  I 
not  break,  nor  alter  the  thing  that  is  gone  out  of  my 
lips,"  &c.  Num.  xxv.  12.  u  Behold,  I  give  unto  him 
my  covenant  of  peace.*'  Malachi  ii.  5,  6.  "My  cove- 
nant was  with  him  of  life  and  peace;  and  I  gave  them 
to  him  for  the  fear  wherewith  he  feared  me,  and  was 
afraid  before  my  name.  The  law  of  truth  was  in  his 
mouth,  and  iniquity  was  not  found  in  his  lips:  he  walked 


REVEALED    THEOLOGV.  45 

with  me  in  peace  and  equity,  and  did  turn  many  away 
from  iniquity." 

We  pass  from  a  consideration  of  the  being  of  the  true 
God,  of  his  mode  of  subsistence,  and  of  the  incidental 
attributes  of  the  Godhead,  to  a  particular  exhibition  of 
the  principal  attributes  of  the  Father,  the  Son,  and  the 
Holy  Ghost,  severally. 


CHAPTER  IV. 

Of  the  Attributes  of  the  Father. 

Sec.  I.  The  Father  is  God,  and  possesses  all  the 
inherent  attributes  of  the  Deity.  1  Cor.  viii.  6. 
"  There  is  but  one  God,  the  Father."  John  v.  26. 
"  The  Father  hath  life  in  himself;"  and  of  course  must 
be  self-existent.  He  is  immutable,  for  we  read,  James 
i.  17,  of  "the  Father  of  lights,  with  whom  is  no  vari- 
ableness, neither  shadow  of  turning."  Matt.  v.  48. 
"  Your  Father,  which  is  in  heaven,  is  perfect."  Luke 
vi.  36.  "  Your  Father  also  is  merciful."  He  is  an  ob- 
ject of  worship.  Matt.  vi.  6.  u  Pray  to  thy  Father." 
Matt.  v.  16.  "  Glorify  your  Father,  who  is  in  heaven." 
Phil.  iv.  20.  "  Now  unto  God  and  [even]  our  Father 
be  glory  for  ever  and  ever."  Eph.  iii.  14.  "I  bow  my 
knees  unto  the  Father."  Mark  xiv.  36.  "  Father,  all 
things  are  possible  to  thee."  In  1  Peter  i.  2,  we  read 
of  the  "  foreknowledge  of  God  the  Father." 

Sec  II.  Many  of  the  incidental  attributes  of  the  Fa- 
ther prove  him  to  be  God,  while  they  exhibit  his  official 
6 


46  REVEALED  THEOLOGY. 

character  and  relations.  Thus,  God  the  Father  is  said 
to  have  designed  all  things  which  have  been  made,  and 
to  have  foreordained  all  events.  "  There  is  but  one  God, 
the  Father,  op  whom  are  all  things."  1  Cor.  viii. 
6.  "  Every  good  gift,  and  every  perfect  gift  is  from 
above,  and  cometh  down  from  the  Father."  James  i. 
17.  The  Father  is  spoken  of  in  distinction  from  the 
Son,  when  it  is  written,  "  Him  being  delivered  by  the 
determinate  counsel  and  foreknowledge  of  God  ye  have 
taken."  Acts  ii.  23.  "  Are  not  two  sparrows  sold  for 
a  farthing?  And  not  one  of  them  shall  fall  on  the  ground 
without  your  Father."  Matt.  x.  29. 

The  predestination  of  all  the  actions  of  the  divine 
mind,  by  which  all  events  are  foreordained,  is  an  attri- 
bute of  God  in  his  official  character  of  the  Father. 
Every  work  of  the  Son  and  Spirit  is  such  as  the  Fa- 
ther decreed  it  should  be  from  all  eternity;  and  for  this 
reason,  as  well  as  from  the  consideration  that  the  Fa- 
ther, Son,  and  Holy  Ghost  are  one  divine  substance, 
creation  is  ascribed  to  one  God;  (Malachi  ii.  10.)  and 
the  Father,  "  the  Lord  of  heaven  and  earth,"  (Matt. 
xi.  25.)  is  said  to  be  a  Saviour,*  a  Redeemer;!  and  to 
judge  every  man  according  to  his  works^  to  sanctify 
his  people,§  and  to  draw  men  unto  Christ.**  Yet  nei- 
ther creation  in  general,  nor  redemption,  nor  judgment, 
nor  sanctification,  appertains  to  the  Father  as  his  offi- 
cial work. 

Sec.  III.  The  election  of  the  angels  who  have  kept 
their  first  estate,  and  of  a  people  to  obtain  everlasting 
salvation  in  Christ,  is  an  incidental  attribute  of  the  Fa- 

*  Isa.  xliii.  3.    f  Isa.  xli.  14.   i  1  Pet.  i.  17.  §  Jude  1.    **  John 
vi.  44. 


REVEALED   THEOLOGY.  41 

ther.  1  Tim.  v.  21.  "  The  elect  angels."  2  Tim.  ii. 
10.  "I  endure  all  things  for  the  elect's  sake,  that  they 
may  also  obtain  the  salvation  which  is  in  Christ  Jesus, 
with  eternal  glory,"  1  Pet.  i.  2.  "  Elect  according  to 
the  foreknowledge  of  God  the  Father,  through  sanctifi- 
cation  of  the  Spirit,  unto  obedience,  and  sprinkling  of 
the  blood  of  Jesus."  See  Rom.  viii.  2S— 30.  1  Cor. 
i.  30.  "  Of  whom  are  ye  in  Christ  Jesus,  who  of  God 
is  made  unto  us  wisdom,  and  righteousness,  and  sancti- 
fication,  and  redemption.* 

Sec.  IV.  God  the  Father  elected  the  Son  to  be  the 
Redeemer  of  his  chosen  people,  whom  he  elected  to  ob- 
tain salvation  in  and  by  this  Redeemer;  and  the  elect 
the  Father  gave  to  the  Redeemer,  on  condition  of  his 
fulfilling  his  part  of  the  covenant  of  redemption.  Isa. 
xlii.  1 — 4.  "  Behold  my  servant,  whom  I  uphold;  mine 
elect  in  whom  my  soul  delighteth;  I  have  put  my  spirit 
upon  him:  he  shall  bring  forth  judgment  to  the  Gen- 
tiles," &c.  Eph.  i.  4,5.  "  According  as  he  hath  chosen 
us  in  him  before  the  foundation  of  the  world,  that  we 
should  be  holy  and  without  blame  before  him  in  love." 
1  Thess.  v.  9.  "  God  hath  not  appointed  us  to  wrath, 
but  to  obtain  salvation  by  our  Lord  Jesus  Christ."  2 
Thess.  ii.  13.  "  God  hath  from  the  beginning  chosen 
you  to  salvation."  2  Tim.  i.  9.  "  Who  hath  saved 
us,  and  called  us  with  an  holy  calling,  not  according  to 
our  works,  but  according  to  his  own  purpose  and  grace, 
which  was  given  us  in  Christ  Jesus  before  the  world 
began."  John  xvii.  2.  "  Thou  hast  given  him  power 
over  all  flesh;  that  he  should  give  eternal  life  to  as  ma- 

*  Read  Booth's  Reign  of  Grace,  Chap.  IIL 


45  REVEALED   THEOLOGY. 

ny  as  thou  bast  given  him."  Isa.  liii.  10.  "  If  he  shall 
make  his  soul  an  offering  for  sin,  he  shall  see  his  seed.5' 
John  xvii.  6.  a  I  have  manifested  thy  name  unto  the 
men  which  thou  gavest  me  out  of  the  world;  thine  they 
were  and  thou  gavest  them  me."  Psalm  xxii.  30.  "A 
seed  shall  serve  him." 

Sec.  V.  The  Father  divinely  commissioned  the  Son, 
to  execute  the  work  of  a  Redeemer,  and  qualified  him 
for  it,  by  constituting  him  Head  over  all  things;  sent 
him  into  the  world  in  the  fulness  of  time;  prepared  a 
human  body  and  soul  for  him,  to  which  he  united  the 
divine  nature;  and  prescribed  to  him  all  the  duties  of 
the  Mediatorial  office.  Prov.  viii.  22— 31.  "  The  Lord 
possessed  me  in  the  beginning  of  his  way,  before  his 
works  of  old.  I  was  set  up,  [i.  e.  anointed  to  office,] 
from  everlasting,  from  the  beginning,"  &c.  Heb.  v. 
5.  "  Christ  glorified  not  himself  to  be  made  an 
high  priest,"  but  (Acts  x.  38.)  "  God  anointed  Jesus 
of  Nazareth  with  the  Holy  Ghost,  and  with  power." 
Heb.  vii.  22.  "  Jesus  was  made  the  surety  of  a  bet- 
ter testament."  Psalm  xliv.  7.  "  God,  thy  God,  hath 
anointed  thee  with  the  oil  of  gladness."  Gal.  iv.  4. 
"  When  the  fulness  of  time  was  come,  God  sent  forth 
his  Son,  made  of  a  woman,  made  under  the  law." 
Col.  i.  10.  "  It  pleased  the  Father  that  in  him  should 
all  fulness  dwell."  Psalm  ii.  6.  "  Yet  have  I  set  my 
king  upon  my  holy  hill  of  Zion."  John  xvii.  2.  "  Thou 
hast  given  him  power  over  all  flesh;  that  he  should  give 
eternal  life  to  as  man)'  as  thou  hast  given  him."  1  Pet. 
i.  20.  Christ  "  was  foreordained  before  the  foundation 
of  the  world."  John  iii.  34,  35.  «  He  whom  God 
hath  sent,  speaketh  the  words  of  God:  for  God  giveth 


REVEALED    THEOLOGY.  49 

not  the  Spirit  by  measure  unto  him.  The  Father  lov- 
eth  the  Son,  and  hath  given  all  things  into  his  hand." 
Heb.  x.  5.  "  A  body  hast  thou  prepared  me."  John 
vi.  27.  "  Him  hath  God  the  Father  sealed."  John 
vi,  38 — 40.  "  I  came  down  from  heaven  not  to  do  mine 
own  will,  but  the  will  of  him  that  sent  me.  And  this 
is  the  Father's  will  which  hath  sent  me,  that  of  all 
which  he  hath  given  me  I  should  lose  nothing,  but 
should  raise  it  up  again  at  the  last  day,"  &c.  John 
viii.  28,  29.  "  I  do  nothing  of  myself;  but  as  my  Fa- 
ther hath  taught  me,  I  speak  these  things.  And  he 
that  sent  me  is  with  me:  the  Father  hath  not  left  me 
alone;  for  I  do  always  those  things  that  please  him." 
John  iii.  16,  17.  "  God  so  loved  the  world  that  he 
gave  his  only  begotten  Son,  &c.  For  God  sent  not  his 
Son  into  the  world  to  condemn  the  world;  but  that  the 
world  through  him  might  be  saved."  Philip,  ii.  9.  "  God 
hath  highly  exalted  him,  and  given  him  a  name  which 
is  above  every  name."  Eph.  i.  17,  21,  22.  "  The 
Father  hath  put  all  things  under  his  feet,  and  gave  him 
to  be  head  over  all  things  to  his  church." 

Sec.  VI.  The  Father  was  well  pleased  with  the  Me- 
diator, accepted  his  work,  justified  him  as  the  surety  of 
his  people,  raised  him  from  the  dead,  and  grants  him 
the  object  of  his  intercessions. 

Matt.  iii.  17.  "  This  is  my  beloved  Son,  in  whom  I 
am  well  pleased."  Isa.  xlii.  1.  "  Mine  elect  in  whom 
my  soul  delighteth."  John  viii.  54.  "  It  is  my  Fa- 
ther that  honoureth  me."  John  x.  17.  "Therefore 
doth  my  Father  love  me,  because  I  lay  down  my  life." 
Heb.  i.  3.  "  When  he  had  by  himself  purged  our  sins, 
sat  down  on  the  right  hand  of  the  Majesty  on  high;  be- 
5* 


50  REVEALED  THEOLOGY. 

ing  made  so  much  better  than  the  angels,  as  he  hath  by 
inheritance  obtained  a  more  excellent  name  than  they." 
Jsa.  I.  8.  Christ  says,  "  He  is  near  that  justifieth  me." 
1  Tim.  iii.  16.  "  God  was  manifested  in  the  flesh, 
justified  in  the  Spirit."  Acts  ii.  24.  "  Whom  God 
raised  up."  Rom.  i.  4.  "  Declared  to  be  the  Son  of  God 
with  power,  by  the  resurrection  from  the  dead."  Psalm 
xvi.  10.  Eph.  i.  17,  20.  Rom.  vi.  4.  "  Christ  was 
raised  up  from  the  dead  by  the  glory  of  the  Father." 
John  xi.  41,  42.  "  Father, — I  knew  that  thou  hearest 
me  always." 

Sec.  VII.  The  Father  unites  to  Christ  as  a  covenant 
Head,  in  a  covenant  relation,  every  individual  of  the 
elect,  in  the  moment  of  the  regeneration  of  that  indivi- 
dual; and  that  he  does  on  account  of  the  mediatorial 
work  of  the  Son,  and  the  covenant  of  redemption, 
which  secured  to  him  a  people,  that  should  constitute 
his  mystical  body.  Eph.  ii.  4,  5,  6,  10,  13.  "  God 
hath  quickened  us  together  with  Christ;  and  hath  raised 
us  up  together— in  Christ  Jesus:  for  we  are  his  work- 
manship, created  in  Christ  Jesus.  But  now  in  Christ 
Jesus,  ye  who  sometimes  were  far  oil",  are  made  nigh." 
1  Cor.  vi.  17.  "  He  that  is  joined  to  the  Lord."  Eph. 
v.  23,  30,  32. 

As  a  husband  is  united  to  his  wife  by  covenant,  so  as 
to  become  one  in  law,  so  Christ  is  united  to  his  church, 
becomes  the  head  of  it,  and  acknowledges  his  people  as 
M  members  of  his  body,  of  his  flesh  and  of  his  bones." 
1  Cor.  i.  30.  u  Of  him  are  ye  in  Christ  Jesus."  Phi- 
lip, iii  8.  9.  M  I  count  all  things  but  loss,  that  I  may 
win  Christ,  and  be  found  in  him."  John  xv.  1 — 5. 
"  I  am  the  vine,  ye  are  the  branches,"  &c.  Col.  ii.  19 


REVEALED   THEOLOGY.  51 

Isa.  liv.  5.  This  union  is  called  mystical,  from  Eph.  v. 
32.  "  This  is  a  great  mystery:  but  I  speak  concerning 
Christ  and  the  church."  Eph.  i.  22.  "  In  whom  all 
the  building  fitly  framed  together  groweth  unto  a  holy 
temple  in  the  Lord:  in  whom  ye  also  are  builded  toge- 
ther for  an  habitation  of  God."  See  Larger  Catechism, 
Question  66. 

Sec.  VIII.  The  Father  justifies  every  one  of  the 
elect  in  the  moment  in  which  he  is  so  united  to  Christ 
as  to  believe  in  him,  in  consequence  of  the  perfect  vica- 
rious righteousness  of  Christ;  which  is  imputed  to  the 
believer,  because  by  tne  mystical  union  it  has  actually 
become  his  righteousness,  according  to  covenant. 

Rom.  viii.  33,  30.  "  It  is  God  that  justifieth."  Jus- 
tification is  an  act  of  the  divine  mind;  a  judicial  act 
done  in  the  court  of  heaven.  "  Whom  he  called  them 
he  also  justified."  None  can  be  pronounced  by  the  ju- 
dicial sentence  of  God  to  be  just,  but  those  that  are  per- 
fectly just;  and  righteousness  can  be  reckoned  or  im- 
puted to  none  but  to  those  that  possess  it.  1  John  iii. 
7.  "  He  that  doeth  righteousness  is  righteous,  even  as 
he  is  righteous."  Gal.  iii.  8.  "  God  would  justify  the 
heathen  through  faith."  Exodus  xxiii.  7.  "  I  will  not 
justify  the  wicked."  Prov.  xvii.  15.  u  He  that  justi- 
fieth the  wicked,  and  he  that  condemneth  the  just,  even 
they  both  are  an  abomination  to  the  Lord;"  and  surely 
he  will  not  do  that  himself  which  is  an  abomination  in 
his  eyes.  Rom.  iii.  20 — 30.  Acts  xiii  39.  For  other 
texts,  see  Con.  Faith,  chap.  xi.  Read  Dr  Owen's 
Treatise  on  Justification;  Rawlin's  Sermons  on  Justifica- 
tion; and  Booth's  Reign  of  Grace,  on  this  article, 


52  REVEALED   THEOLOGY. 

Sec.  IX.  Simultaneously  with  the  act  of  justification, 
the  Father  pardons  all  the  sins  of  the  believer,  on  ac- 
count of  the  penal  sufferings  which  the  Father  inflicted 
on  Christ;  and  which  are  reckoned  to  the  believer  as 
the  punishment  of  his  sins,  because,  from  the  covenant 
union  between  him  and  Christ,  he  has  legally  suffered, 
and  even  died,  under  the  curse  of  the  broken  covenant 
of  works,  with  his  mystical  Head. 

Luke  xxiii.  34.  "  Then  said  Jesus,  Father,  forgive 
them."  Eph.  iv.  32.  "  God  for  Christ's  sake  hath  for- 
given you."  Matt.  ii.  7.  "  Who  can  forgive  sins  but 
God  only."  Mark  xi.  25.  "  Your  Father  also  which  is 
in  heaven  may  forgive  you,"  &c.  Matt.  vi.  9, 12.  "  Our 
Father,  forgive  us  our  debts,"  &c.  Acts  xiii.  38,  39. 
"  Through  this  man  is  preached  unto  you  the  forgive- 
ness of  sins:  and  by  him  all  that  believe  are  justified 
from  all  things,  from  which  ye  could  not  be  justified  by 
the  law  of  Moses."  Eph.  i.  7,  "  In  whom  [Christ] 
we  have  redemption  through  his  blood,  the  forgiveness 
of  sins."  Colos.  i.  14.  1  John  i.  7,  9.  "The  blood 
of  Jesus  Christ,  his  Son,  cleanseth  us  from  all  sin.  If 
we  confess  our  sins,  he  is  faithful  and  just  to  forgive  us 
our  sins."  1  Pet.  iii.  18.  "  Christ  also  hath  once  suf- 
fered for  sins,  the  just  for  the  unjust,  that  he  might 
bring  us  to  God,  being  put  to  death  in  the  flesh."  Heb. 
ix.  28.  "  Christ  was  once  offered  to  bear  the  sins  of 
many."  Isa.  liii.  4 — 11.  Christ  was  "  smitten  of  God," 
"  he  was  wounded  for  our  transgressions,  he  was 
bruised  for  our  iniquities — it  pleased  the  Lord  to 
bruise  him;  He  hath  put  him  to  grief."  Col.  i.  20. 
"  Ye  be  dead  with  Christ;"  and  verse  12,  "  buried 
with  him,"  and  "  risen  with  him  through  the  faith  of 


REVEALED   THEOLOGY.  Oo 

the  operation  of  God."  Col.  iii.  1.  "If  ye  then  be 
risen  with  Christ,"  as  a  covenant  Head,  in  whom  ye 
have  suffered  and  died,  "  seek  those  things  which  are 
above."  Rom.  vi.  7,  8.  "  He  that  is  dead  is  freed  from 
sin,  Now  if  we  be  dead  with  Christ,  we  believe  that 
we  shall  also  live  with  him." 

Sec.  X.  In  the  moment  of  their  regeneration,  the 
Father  adopts  every  one  of  the  redeemed  into  his  fami- 
ly, and  makes  them  the  children  of  Jehovah,  and  joint 
heirs  with  Christ  to  all  the  blessedness  of  heaven. 

Eph.  i.  3,  5,  6,  11.  "The  God  and  Father" 
hath  tc  predestinated  us  unto  the  adoption  of  children 
by  Jesus  Christ  to  himself,  according  to  the  good  plea- 
sure of  his  will,  to  the  praise  of  the  glory  of  his  grace, 
wherein  he  hath  made  us  accepted  in  the  Beloved." 
"In  whom  also  we  have  obtained  an  inheritance." 
Eph.  ii.  12,  13,  19.  "At  that  time  ye  were  without 
Christ,  being  aliens  from  the  commonwealth  of  Israel, 
and  strangers  from  the  covenants  of  promise;  but  now 
in  Christ  Jesus  ye — are  made  nigh; — now  therefore  ye 
are  no  more  strangers  and  foreigners,  but  fellow  citizens 
with  the  saints,  and  of  the  household  of  God."  Gal. 
iv.  4,  5.  "  God  sent  forth  his  Son — that  we  might  re- 
ceive the  adoption  of  sons."  John  i.  12.  "  As  many 
as  received  him  to  them  gave  he  power  to  become  the 
sons  of  God,  even  to  them  that  believe  in  his  name." 
Rom.  viii.  17.  "  U  children,  then  heirs;  heirs  of  God, 
and  joint  heirs  with  Christ."  Gal.  iv.  6.  "  God  hath 
sent  forth  the  Spirit  of  his  Son  into  your  hearts:"  hence 
Rom.  viii.  15,  "  Ye  have  received  the  spirit  of  adop- 
tion." See  Con,  Faith,  Chap.  xii.  and  Larger  Catc* 
chism,  Ques.  74.  Read  Booths  Reign  of  Grace,  on  this 
artick 


hi  REVEALED   THEOLOGY. 

CHAPTER  V. 

Of  the  Attributes  of  the  Son. 

Sec.  I.  The  Son  is  God,  and  possesses  all  the  inhe- 
rent attributes  of  the  Deity.* 

He  may  be  proved  to  be  God,  just  in  the  same  way 
that  we  prove  the  Father  to  be  God.  M  It  is  said  four- 
teen words  are  used  in  the  language  of  the  Old  Testa- 
ment, to  express  the  only  living  and  true  God,  and  in  the 
New  Testament  each  one  of  those  is  applied  to  our  Sa- 
viour." 

1.  He  is  divinely  called  Jehovah,  Lord  and  God.—- 
Joel  ii.  32,  and  Acts  ii.  16,21.  "Whosoever  shall 
call  on  the  name  of  the  Lord,  [Jehovah,  which  signifies 
the  self-existent  God,  who  is,  who  was,  and  who  will 
be,]  shall  be  delivered,"  or  saved  :  and  "this  is  that 
which  was  spoken  by  the  prophet  Joel,  whosoever  shall 
call  on  the  name  of  the  Lord,  [Jesus]  shall  be  saved." 
Isa.  xl.  3.  "  Prepare  ye  the  way  of  the  Lord,  [the 
Jehovah]  make  straight  in  the  desert  a  highway  for  our 
God."  This  passage  is  applied  to  Christ  in  John  i.  22, 
23.  "  I  am  the  voice  of  one  crying  in  the  wilderness, 
make  straight  the  way  of  the  Lord,  [the  Jehovah — Jesus,] 
as  said  the  prophet  Esaias,"  or  Isaiah.  John  i.  1,2. 
"  The  Word  was  God.  ?  Matt.  xxii.  42—45.  «  What 
think  ye  of  Christ?  How  cloth  David  in  the  spirit  call 
him  Jehovah,  saying,  the  Jehovah  said  unto  my  Jeho- 

'Read  Dr.  IVynperse's  Proof  of  the  Godhead  of  Christ,  truislated 
by  Bell ;  and  Dr.  Abbadie's  Treatise  on  the  Divinity  of  Christ,  rei 
vised  by  Booth. 


REVEALED   THEOLOGY.  &> 

vah,  sit  thou  on  my  right  hand,  till  I  make  thine  ene- 
mies thy  footstool?"  Psalm  ex.  1.  Heb.  i.  8,  10,  and 
Psalm  xlv.  6.  To  the  Son,  the  Father  saith,  « thy 
throne,  0  God,  is  forever  and  ever," — "  and,  Thou,  Je- 
hovah, in  the  beginning  has  laid  the  foundation  of  the 
earth."  1  Tim.  iii.  16.  "God  was  manifest  in  the 
flesh."  Titus  ii.  10,  13.  "  God  our  Saviour."  1 
John  v.  20.  "The  Son  of  God  is  come — and  we 
are  in  him.  This  is  the  true  God  and  eternal  life." 
Isa.  ix.  6.  "  Unto  us  a  child  is  born,  unto  us  a  Son  is 
given, — and  his  name  shall  be  called — the  mighty  God." 
Philip,  i.  2.  Eph.  i.  2.  Read  Granville  Sharpe,  and 
JMiddleton,  on  the  Greek  Article. 

2.  The  Son  of  God  is  immutable.  Heb.  xiii.  8. 
"  Jesus  Christ,  the  same  yesterday,  to  day  and  forever." 
Heb.  i.  10,  12.  "Thou,  Lord,  in  the  beginning  hast 
laid  the  foundation  of  the  earth;  and  the  heavens  are  the 
work  of  thine  hands:  they  shall  perish;  but  thou  remain- 
est; — but  thou  art  the  same,  and  thy  years  shall  not 
fail." 

3.  The  Son  of  God  is  everlasting.  John  i.  1.  "In 
the  beginning  was  the  Word."  Micah.  v.  2.  "  Whose 
goings  forth  have  been  of  old,  from  everlasting."  Matt, 
ii.  6.  Prov.  viii.  22.  "  The  Lord  possessed  me  in  the 
beginning  of  his  ways."  Rev.  i.  8.  He  is  "  Alpha  and 
Omega,  the  beginning  and  the  ending." 

4.  Christ  is  infinite  in  wisdom.  Prov.  viii.  14. — 
"  Counsel  is  mine,  and  sound  wisdom:  I  am  under- 
standing; I  have  strength." 

5.  Christ  is  omniscient.  John  xxi.  17.  "  Lord,  thou 
knowest  all  things."  John  ii.  25.  He  "  needed  not  that 
any  should  testify  of  man:  for  he  knew  what  was  in 


56  REVEALED   THEOLOGY. 

man."  Rev.  ii.  25.  He  "  searcheth  the  heart  and  the 
reins."  Mark  ii.  8.  "  Jesus  perceived  in  his  spirit  that 
they  so  reasoned  within  themselves." 

6.  He  is  omnipotent.  Rev.  i.  8.  "  I  am  Alpha  and 
Omega,  the  beginning  and  the  ending,  saith  the  Jeho- 
vah, which  is,  and  which  was,  and  which  is  to  come, 
the  Almighty.  Rev.  xv.  3.  To  the  Lamb  of  God,  the 
inhabitants  of  heaven  sing,  "  Great  and  marvellous  are 
thy  works,  Lord  God  Almighty;  just  and  true  are  thy 
ways,  thou  king  of  Saints.'' 

7.  He  is  the  proper  object  of  worship.  Heb.  i.  6. — 
The  Father  saith,  "  Let  all  the  angels  of  God  worship 
him."  Psalm  ii.  11,  12.  "  Serve  the  Lord  with  fear, 
and  rejoice  with  trembling.  Kiss  the  Son,  lest  he  be 
angry: — Blessed  are  all  they  that  put  their  trust  in  him." 
Psalm  lxxii.  11.  "All  kings  shall  fall  down  before 
him:  all  nations  shall  serve  him."  Isa.  xi.  10.  "  There 
shall  be  a  Root  of  Jesse,  to  it  shall  the  Gentiles  [the  na- 
tions] seek;  and  his  rest  shall  be  glorious."  John  xiv.  1. 
"  Ye  believe  in  God,  believe,  [or  ye  believe]  also  in 
me."  This  believing  is  an  act  of  worship,  which  im- 
plies the  highest  confidence.  Acts  vii.  59,  60.  "  Lord 
Jesus,  receive  my  spirit.  And  he  kneeled  down,  and 
cried  with  a  loud  voice,  Lord,  lay  not  this  sin  to  their 
charge." 

Baptism  is  administered,  and  the  apostolical  bene' 
diction  pronounced  in  the  name  of  the  Son  as  well  as  of 
the  Father  and  Spirit;  and  these  are  peculiar  acts  of 
worship.  Psalm  xlv.  11,  and  John  v.  23.  "All  men 
should  honour  the  Son,  as  they  honour  the  Father." 

8.  Christ  is  omnipresent.  Matt,  xviii.  20.  "  Where 
two  or  three  are  gathered  together  in  my  name,  there 


REVEALED   THEOLOGY.  57 

am  I  in  the  midst  of  them."  Matt,  xxviii.  20.  "  Lo  I 
am  with  you  alway,  even  unto  the  end  of  the  world." 
John  iii.  13.  "  The  Son  of  man  which  is  in  heaven." 
John  i.  48 — 50.  "  When  thou  wast  under  the  fig  tree 
I  saw  thee: — Rabbi,  thou  art  the  Son  of  God." 

Sec.  II.  The  Son  of  God  is  the  only  Mediator  be- 
tween God  and  men;  to  which  office  he  was  appointed 
in  the  eternal  counsels  of  the  Godhead.  1  Tim.  ii.  5# 
"  One  Mediator  between  God  and  man." 

The  name  Christ  denotes  one  anointed,  or  appointed  to 
office.  Who  appointed  him,  and  when  he  was  appoint- 
ed, may  be  learned  from  Chap.  III.  Sec.  3.  and  Chap. 
IV.  Sec.  4,  of  Part  II.  of  this  work.  Gal.  iii.  20.  «  Now 
a  Mediator  is  not  of  one."  Heb.  viii.  6.  Christ  "  is 
the  Mediator  of  a  better  covenant."  Heb.  ix.  15.  uHe 
is  the  Mediator  of  the  New  Testament."  Heb.  xii.  24. 
"  Jesus  the  Mediator  of  the  new  covenant."  Heb.  v.  4, 
5.  "  No  one  taketh  this  honour  to  himself,  but  he  that 
is  called  of  God: — Christ  glorified  not  himself  to  be  made 
an  high  priest;  but  he  that  said  unto  him,  Thou  art  my 
Son,  to  day  have  I  begotten  thee."  Prov.  viii.  23.  "I 
was  set  up  from  everlasting." 

Sec.  III.  The  Son  of  God,  in  his  official  character  of 
Mediator,  is  (l.)Lord  of  all  creatures;  (2.)  Head  over 
all  things  to  his  church;  (3.)  the  Creator  of  all  worlds; 
and  (4.)  the  Sovereign  Disposer,  by  his  providence,  of 
all  events. 

1.  Acts  x.  36.  "  Jesus  Christ,  he  is  Lord  of  all." 
Acts.  ii.  36.  u  Let  all  the  house  of  Israel  know  assur- 
edly, that  God  hath  made  that  same  Jesus,  whom  ye 
have  crucified,  both  Lord  and  Christ."  Philip,  ii.  9,  10, 
11.  "Whereiore  God  also  hath  highly  exalted  him, 
6 


55  REVEALED   THEOLOGY 

and  given  him  a  name  which  is  above  every  name:  that 
at  the  name  of  Jesus  every  knee  should  bow,  of  things  in 
heaven,  and  things  in  earth,  and  things  under  the  earth; 
and  that  every  tongue  should  confess  that  Jesus  Christ  is 
Lord."  1  Tim.  vi.  15,  and  Rev.  xvii.  14,  and  xix.  16. 
Christ  is  King  of  kings  and  Lord  of  lords.  Luke  ii.  11. 
"  A  Saviour,  who  is  Christ  the  Lord."  Of  course  he 
reigns  as  king,  and  ought  to  be  obeyed  as  universal  so- 
vereign. 

2.  Eph.  i.  20—23.  |The  Father  hath  set  Christ 
u  at  his  own  right  hand  in  the  heavenly  places,  far  above 
all  principality,  and  power,  and  might,  and  dominion, 
and  every  name  that  is  named,  not  only  in  this  world, 
but  also  in  that  which  is  to  come:  and  hath  put  all 
things  under  his  feet,  and  gave  him  to  be  the  head  over 
all  things  to  the  church,  which  is  his  body,  the  fulness  of 
him  that  filleth  all  in  all."  Heb.  ii.  7,  8.  Thou  *  didst 
set  him  over  the  work  of  thy  hands:  thou  hast  put  all 
things  in  subjection  under  his  feet.  He  left  nothing  that 
is  not  put  under  him." 

3.  By  the  will  of  Christ  as  Mediator,  and  for  him  in 
this  character  all  things  were  created,  according  to  the 
decree  of  the  Father,  and  by  the  energy  of  the  Holy 
Spirit.  John  i.  3.  u  All  things  were  made  by  him;  and 
without  him  was  not  any  thing  made  that  was  made." 
Coios.  i.  16,  17.  "  By  him,"  not  only  in  his  essential 
nature  as  of  the  divine  essence,  but  by  him  as  Mediator, 
w  were  all  things  created  that  are  in  heaven,  and  that  are 
in  earth,  visible  and  invisible;  whether  they  be  thrones, 
or  dominions,  or  principalities,  or  powers;  all  things 
were  created  by  him  and  for  him,  and  he  is  before  all 
things."  Hcb.  i.  2,  "By  whom  also  he  made  the  worlds" 


REVEALED   THEOLOGY.  $$ 

4.  Of  Christ  as  the  Lord  of  providence  in  his  medi- 
atorial character  ivc  read,  Colos.  i.  17.  "  By  him  all 
things  consist."  Feb.  i.  3.  "Upholding  all  things  by 
the  word  of  his  power."  Matt,  xxviii.  18.  Jesus  said, 
11  All  power  is  given  unto  me  in  heaven  and  in  earth." 
Tsa.  ix.  6,  7.  "  And  the  government  shall  be  upon  his 
shoulders:— of  the  increase  of  his  government  and  peace 
there  shall  be  no  end,  upon  the  throne  of  David,  to  or- 
der it,  and  to  establish  it  with  judgment  and  with  jus- 
lice  from  henceforth  even  forever." 

In  his  government  of  men,  it  was  the  Son  who  appear- 
ed in  the  form  of  a  man  to  Abraham,  on  the  plains  of 
Mamre,  and  foretold  the  destruction  of  Sodom,  which, 
he  subsequently  effected.  Gen.  xviii.  1,  2, 17.  He  is  call- 
ed Jehovah;  and  "  Jehovah  rained  upon  Sodom  and  up- 
on Gomorrah,  brimstone  and  tire  from  Jehovah  out  of  hea- 
ven." Gen.  xix.  24.  It  was  Christ,  or  the  Jehovah  sent, 
the  Jlngel  Jehovah,  [for  angel  signifies  one  sent,  or  a 
messenger,]  who  conducted  the  people  of  Israel  through 
the  Red  Sea,  and  the  wilderness.  Exod.  xiii.  21.  "  And 
the  Lord,  [Jehovah]  went  before  them  by  day  in  a  pil- 
lar of  cloud,  to  lead  them  the  way,  and  by  night  in  a 
pillar  of  fire."  Exod.  xiv.  19,  24*  30,  31.  "And  the 
Angel  of  God,"  the  God  sent,  "  which  went  before  the 
camp  of  Israel,  [and  was  Jehovah,  as  we  have  just  learn- 
ed] removed  and  went  behind  them; — and  it  came  to 
pass  that  in  the  morning  watch  the  Lord,  [Jehovah] 
looked  i  :to  the  host  of  the  Egyptians  through  the  pillar 
of  fire  and  the  cloud,  and  troubled  the  host  of  the  Egyp- 
tians." This  Jehovah  "  saved  Israel  that  day,  and  the 
people  feared  the  Jehovah,  and  believed  the  Jehovah." 
Judges  ii.  1—5.  "  And  the  Angel-Jehovah  came  up  from 


60  REVEALED   THEOLOGY. 

Gilgal  to  Bocbim,  and  said,  I  made  you  to  go  up  out  oi 
Egypt,  and  have  brought  you  into  the  land  which  I 
sware  unto  your  fathers;  and  I  said,  I  will  never  break 
my  covenant  with  you."  Hence  we  learn  that  God  in 
the  character  of  the  Son  and  Mediator,  or  of  the  God 
sent,  was  the  disposer  of  all  events  in  relation  to  Israel, 
and  the  Jehovah  who  covenanted  with  Abraham,  Isaac, 
and  Jacob.  Well  then  might  Jesus  say,  "  Before  Abra- 
ham was,  I  AM." 

Sec.  IV.  In  the  time  appointed  by  the  decree  of  the 
Father,  and  foretold  by  the  prophets  of  the  Old  Testa- 
ment, the  Son  of  God  became  man;  and  from  the  mo- 
ment of  his  incarnation  was,  and  will  be,  God  and  man, 
in  one  Mediator,  forever. 

A  body  and  human  soul  were  prepared  for  him,  by 
the  decree  of  the  Father,  and  the  efficiency  of  the 
Holy  Ghost;  "  and  the  word  was  made  flesh,  and  dwelt 
among  us."  Hence  he  is  called  w  the  man  Christ  Jesus." 
1  Tim.  ii.  5.  1  Cor.  xv.  47.  "  The  second  man  is  the 
Lord  from  heaven."  Acts  xvii.  31.  "  That  man  which 
he  hath  ordained."  Gal.  iv.  4.  "  When  the  fulness  of 
time  was  come,  God  sent  forth  his  Son,  made  of  a 
woman."  Rom.  ix.  5.  "  Of  whom  as  concerning  the 
flesh,  Christ  came,  who  is  over  all,  God,  blessed  for- 
ever." Rom.  i.  3,  4.  "  Concerning  his  Son,  Jesus 
Christ  our  Lord,  which  was  made  of  the  seed  of  David, 
according  to  the  flesh." 

This  humanity  was  requisite  in  a  Redeemer  of  men. 
Heb.  ii.  17.  "  It  behoved  him  to  be  made  like  unto 
his  brethren,  that  he  might  be  a  merciful  and  faithful 
high  priest  in  things  pertaining  to  God;  to  make  recon- 
ciliation for  the  sins  of  the  people."   Heb.  iv.  15, 


REVEALED  THEOLOGY.  61 

Sec.  V.  The  only  Mediator,  possessed  of  divine  and 
human  nature,  is  the  eternal,  only  begotten  Son  of  God. 
The  Son  eternally  proceeds  from  the  Father,  in  his 
Mediatorial  office,  and  in  relation  to  this  he  may  be 
said  to  be  eternally  begotten.  The  Son  is  "  appointed 
heir  of  all  things,"  in  the  decree  of  the  Father,  Heb.  i. 
3,  and  hence  the  Father  says,  "  Thou  art  my  Son,  this 
day  have  I  begotten  thee."  And  again,  "  I  will  be  to 
him  a  Father,  and  he  shall  be  to  me  a  Son."  "  God, 
thy  God,  hath  anointed  thee,"  to  this  Sonship.  Heb.  i. 
5,  9.  John  i.  14,  18.  "  We  beheld  his  glory,  the 
glory  as  of  the  only  begotten  of  the  Father."  "  The 
only  begotten  Son,  which  is  in  the  bosom  of  the  Father, 
he  hath  declared  him."  Psalm  ii.  7.  "I  will  declare 
the  decree;  the  Lord  hath  said  unto  me,  thou  art  my 
Son,  this  day  have  I  begotten  thee."  Here  we  see  that 
Christ  was  begotten  to  his  office  by  a  decree  that  he 
should  officiate  as  the  Son  and  elected  servant  of  God, 
in  the  work  of  salvation.  Acts  xiii.  33,  is  a  quotation 
of  the  last  passage.  John  iii.  1 6.  u  God  so  loved  the 
world,  that  he  gave  his  only  begotten  Son."  We  have 
the  same  title  of  "  the  only  begotten  Son  of  God," 
given  to  Christ  again  in  John  iii.  18,  and  in  1  John  v. 
1 ,  it  is  written  "  every  one  that  loveth  him  that  begat, 
loveth  him  also  that  is  begotten  of  him." 

In  what  sense  the  Father  begat  the  Son  eternally, 
must  be  gathered  from  these  passages;  it  should  be 
remembered,  however,  that  the  human  body  and  soul  of 
Christ,  were  begotten  of  the  Father  by  the  Spirit,  in 
such  a  peculiar  manner,  that  this  alone  might  cause  him 
to  be  styled  the  only  begotten  Son  of  God;  and  that  in 
the  office  of  Saviour  he  acts  as  a  Son  in  God's  spiritual 
6* 


62  REVEALED  THE0L0GV. 

house,  the  church.  We  are  firmly  persuaded  that  the 
scriptures  teach  nothing  about  any  procession  or  genera- 
tion of  the  divine  nature,  essence,  or  personality  of  the 
Son* 

Sec.  VI.  When  the  Mediator  was  in  our  world,  he 
exhibited,  in  his  character  and  conduct,  the  attributes 
of  the  Deity;  so  that  he  was  the  express  image  of  the 
Father;  and  one  who  saw  Jesus  Christ,  by  seeing  his 
true  character,  saw  the  Father  also. 

Heb.  i.  3.  "  Who  being  the  brightness  of  his  glory, 
and  the  express  image  of  his  person."  John  xii.  45. 
"  He  that  seeth  me  seeth  him  that  sent  me."  John  xiv. 
7 — 9.  "  If  ye  bad  known  me,  ye  should  have  known 
my  Father  also:  and  from  henceforth  ye  know  him  and 
have  seen  him: — he  that  hath  seen  me,  hath  seen  the 
Father;"  or,  has  seen  an  exhibition  of  his  essential 
attributes,  and  especially  of  his  moral  character;  for  the 
essence  of  the  Father  "  no  man  hath  seen."  We  hold 
it  to  be  a  scriptural  assertion,  that  the  uncreated,  invisi- 
ble mind  of  the  Deity,  always  was,  and  will  be$  just 
such  a  holy,  good,  wise,  kind,  compassionate,  merciful, 
righteous,  omnipotent,  omniscient  being,  as  Jesus  Christ 
proved  himself  to  be,  while  he  was  in  our  world,  for 
he  is  "the  image  of  the  invisible  God."  Colos.  i.  15. 
Would  we  see  something  of  God,  as  a  being  of  creative 
energy;  we  behold  in  Christ's  turning  water  into  wine, 
giving  sight  to  the  blind,  healing  the  sick  by  a  word, 
silencing  the  winds,  and  raising  the  dead,  all  which 

*  Head  OstenvarUPs  Theology,  translated  by  M'Mains,  p.  117, 
and  Dr,  Wilson's  edition  of  Midgely,  vol.  1.  259—293,  in  which  the 
text  and  notes  give  us  the  two  sides  of  the  controversy  about_the 

GENERATION  OF  TUB  SON. 


REVEALED  THEOLOGY.  63 

finite  beings  in  this  world  can  comprehend  of  the  work 
of  creation.  In  the  same  manner  we  contemplate  the 
infinite  knowledge  of  the  Father  in  Christ's  knowing,  by 
a  divine  intuition,  what  was  in  the  minds  men,  before 
their  mental  operations  were  formed,  or  conceived  of  by 
themselves.  In  the  pity  which  Christ  manifested 
towards  the  afflicted,  and  even  the  devoted  city  of  Je- 
rusalem, we  behold  the  pity  of  the  Father  for  fallen 
men;  and  can  see,  too,  how  this  emotion  is  compatible 
with  strict  justice  in  the  punishment  of  those  who  are 
the  objects  of  divine  commiseration,  even  while  they 
are  not  regarded  with  pardoning  and  saving  love. 
John  xv.  23.  "  He  that  hateth  me  hateth  my  Father 
also."  John  v.  23.  "  He  that  honoureth  not  the  Son, 
hqnouretb  not  the  Father." 

Sec.  VII.  In  his  mediatorial  character  and  office 
the  Son  of  God  is  inferior  to  the  Father,  and  dependent 
on  him  for  all  his  official  functions. 

He  would  not  have  been,  as  Mediator,  Lord  of  all, 
if  the  counsels  of  the  Godhead  and  the  decree  of  the 
Father  had  not  made  him  so:  and  hence  he  says,  John 
xiv.  28,  "  my  Father  is  greater  than  I."  John  xiv. 
24.  "  The  word  which  ye  hear  is  not  mine,  but  the 
Father's  which  sent  me."  John  xv.  10,  15.  "1  have 
kept  my  Father's  commandments." 

"  All  things  that  I  have  heard  of  my  Father,  I  have 
made  known  unto  you."  John  xvii.  throughout.  "  As 
thou  hast  given  him  power  over  all  flesh,  that  he  should 
give  eternal  life  to  as  many  as  thou  hast  given  him." 
"  I  have  finished  the  work  which  thou  gavest  me  to  do: 
I  have  manifested  thy  name  unto  the  men  which  thou 
gavest  me  out  of  the  world:  thine  they  were,  and  thou 


64  REVEALED  THEOLOGY. 

gavest  them  me: — I  have  given  unto  them  the  words 
which  thou  gavest  me: — and  the  glory  which  thou  gavest 
me  1  have  given  them."  John  v.  19,  20,  30.  "  The 
Son  can  do  nothing  of  himself,  but  what  he  seeth  the 
Father  do:  for  whafc  things  soever  he  doeth,  these  also 
doeth  the  Son  likewise.  For  the  Father  loveth  the 
Son,  and  showeth  him  all  things  that  himself  doeth.  I 
can  of  mine  own  self  do  nothing:  as  I  hear,  I  judge: 
and  my  judgment  is  just;  because  I  seek  not  mine  own 
will,  but  the  will  of  the  Father  which  hath  sent  me." 

Sec.  VIII.  While  the  Mediator  was  in  the  world, 
be  rendered  a  perfect  active  obedience  to  the  moral 
law,  as  the  expanded  covenant  of  works,  in  the  room 
and  stead  of  all  those  persons  whom  the  Father  gave 
him  to  be  redeemed;  and  this  righteousness  is  reckoned 
to  all  believers  for  their  justification  and  adoption  by 
the  Father,  as  the  legal,  perfect,  and  meritorious  cause 
of  the  same. 

Rom.  v.  19.  "  By  the  obedience  of  one  shall  many 
be  made  righteous."  Isa.  xlv.  21,  24,  25.  "  There  is 
no  God  else  beside  me;  a  just  God  and  a  Saviour. 
Surely  shall  one  say,  in  the  Lord  have  I  righteousness 
and  strength: — in  the  Lord  shall  all  the  seed  of  Israel 
be  justified,  and  shall  glory."  Isa.  li.  1,4,5.  "Hearken 
to  me,  ye  that  follow  after  righteousness; — a  law  shall 
proceed  from  me,  and  I  will  make  my  judgment  to  rest 
for  a  light  of  the  people.  My  righteousness  is  near;  my 
salvation  is  gone  forth."  Exod.  xxxiv.  6,  7.  "  The 
Lord  God — will  by  no  means  clear  the  guilty."  Rom. 
iii .  19 — 30.  "Now  the  righteousness  of  God — is  mani- 
fested,— even  the  righteousness  of  God  which  is  by  faith 
of  Jesus  Christ  unto  all, — and  upon  all  them  that  believe: 


REVEALED  THEOLOGY.  66 

being  justified  freely  by  his  grace,  through  the  redemp- 
tion that  is  in  Christ  Jesus:  whom  God  hath  set  forth 
to  be  a  propitiation  through  faith  in  his  blood,  to  de- 
clare his  righteousness,  that  he  might  be  ju9t,  and  the 
justifierof  him  which  believeth  in  Jesus."  Gal.  ii.  16 — 
21.  "  A  man  is  not  justified  by  the  works  of  the  law, 
&c.  1  through  the  law  am  dead  to  the  law,  that  I 
might  live  unto  God.  I  am  crucified  with  Christ; — but 
Christ  liveth  in  me: — for  if  righteousness  come  by  the 
law,  then  Christ  is  dead  in  vain."  1  Cor.  i.  30.  God 
makes  Christ  righteousness  unto  us.  Eph.  i.  6.  "  He 
hath  made  us  accepted  in  the  Beloved."  Col.  ii.  10. 
"  Ye  are  complete  in  him."  Philip,  iii.  9.  "  Not  having 
mine  own  righteousness,  which  is  of  the  law,  but  that 
which  is  through  the  faith  of  Christ,  the  righteousness 
which  is  of  God  by  faith."  Rom.  v.  21.  "  That  as  sin 
hath  reigned  unto  death,  even  so  might  grace  reign 
through  righteousness  unto  eternal  life  by  Jesus 
Christ  our  Lord."  Psalm  Ixxxv.  10.  "  Mercy  and  truth 
have  met  together;  righteousness  and  peace  have  kissed 
each  other." 

Sec.  IX.  While  the  Mediator  was  in  our  world,  he 
endured  in  his  sufferings  even  unto  death,  the  penalty  of 
the  violated  law,  in  the  place  of  all  who  were  given  to 
him  by  the  Father  to  be  redeemed;  so  that  all  the  sins 
of  believers,  past,  present,  and  to  come,  were  legally 
punished  in  him,  to  the  full  satisfaction  of  divine  justice: 
and  this  passive  obedience  of  Christ  is  the  sole  ground 
of  the  remission  of  sins,  by  the  Father.  Daniel  ix.  24 — 
27.  "  Seventy  weeks  are  determined  upon  thy  people — 
to  finish  the  transgression,  and  to  make  an  end  of 
sins,  and  to  make  reconciliation  for  iniquity,  and  to 


66  REVEALED    THEOLOGY. 

bring  in  everlasting  righteousness. — And  after  three- 
score and  two  weeks  shall  Messiah  be  cut  off,  but 
not  for  himself."  Isa.  liii.  6—12.  "  The  Lord  laid 
on  him  the  iniquity  of  us  all:— he  hath  poured 
out  his  soul  unto  death;  and  he  was  numbered  with 
the  transgressors;  and  he  bore  the  sins  of  many,"  1 
Pet.  i.  18,  19.  "  Ye  were  not  redeemed  with  corrupt^ 
ble  things,  as  silver  and  gold,  but  with  the  precious 
blood  of  Christ."  2  Cor.  v.  21.  "  He  hath  made  him  to 
be  sin  for  us, — that  we  might  be  made  the  righteousness 
of  God  in  him."  1  John  i.  7,  9.  "  The  blood  of  Jesus 
Christ  his  Son  cleanseth  us  from  all  sin. — He  is  faith- 
ful and  just  to  forgive  us  our  sins."  Heb.  ix.  22.  "  With- 
out shedding  of  blood  there  is  no  remission."  John  x. 
15.  "I  lay  down  my  life  for  the  sheep."  John  x.  26 — 
29.  u  Ye  believe  not,  because  ye  are  not  of  my  sheep: — 
my  sheep  hear  my  voice,  and  I  know  them,  and  they 
follow  me:  and  I  give  unto  them  eternal  life;  and  they 
shall  never  perish;  neither  shall  any  one  pluck  them  out 
of  my  hand.  My  Father  which  gave  them  me  is  greater 
than  all."  Rom.  iii.  25.  "  To  declare  his  righteousness 
for  the  remission  of  sins  which  are  past."  1  Cor.  xv.  3. 
"  Christ  died  for  our  sins  according  to  the  scriptures." 
Eph.  v.  25.  "  Christ  also  loved  the  Church,  and  gave 
himself  for  it."  2  Cor.  v.  18,  19.  "  God— hath  recon- 
ciled us  to  himself  by  Jesus  Christ: — God  was  in  Christ, 
reconciling  the  world  unto  himself,  not  imputing  their 
trespasses  to  them." 

Sec.  X.  By  his  active  and  passive  obedience,  which 
together  constitute  the  mt'Jialorial  righteousness  of  the 
Son  of  God,  lie  has  merited  as  a  reward  to  himself,  in 
his  mediatorial  character  and  office,  the  justification, 
pardon,  and  glorification  of  all  redeemed  by  him;  and  to 


REVEALED  THEOLOGY.  67 

apply  these  benefits,  has  obtained  the  right  of  sending 
the  Holy  Ghost  into  their  minds,  for  their  regeneration 
and  sanctification.  Acts  xx.  28.  "  The  Church  of  God, 
which  he  hath  purchased  with  his  own  blood."  Rom.  iv. 
4.  "  Now  to  him  that  worketh,"  and  Christ  worked  for 
the  redemption  of  his  people,  in  obedience  to  the  law, 
"  is  the  reward  not  reckoned  of  grace,  but  of  debt." 
Philip,  ii.  6 — 11.  "Who  being  in  the  form  of  God, 
thought  it  not  robbery  to  be  equal  with  God;  but  made 
himself  of  no  reputation,  and  took  upon  him  the  form  of 
a  servant,  and  was  made  in  the  likeness  of  men:  and 
being  found  in  fashion  as  a  man,  he  humbled  himself, 
and  became  obedient  unto  death,  even  the  death  of  the 
cross.  Wherefore  God  also  hath  highly  exalted  hjm,  and 
given  him  a  name  which  is  above  every  name,  that  at 
the  name  of  Jesus  every  knee  should  bow,  &c."  Col.  i. 
18,  19.  "  He  is  the  Head  of  the  body,  the  Church:  who 
is  the  beginning,  the  first  born  from  the  dead;  that  in  all 
things  he  might  have  the  pre-eminence.  For  it  pleased 
the  Father  that  in  him  should  all  fulness  dwell."  Isa, 
liii.  10 — 12,  "  He  shall  see  his  seed, — he  shall  see  of 
the  travail  of  his  soul;  by  his  knowledge  shall  my  righte- 
ous servant  justify  many;  for  he  shall  bear  their  iniqui- 
ties: therefore  will  1  divide  him  a  portion  with  the  great; 
and  he  shall  divide  the  spoil  with  the  strong,  because 
he  hath  poured  out  his  soul  unto  death."  Psalm  Ixviii. 
18.  uThou  hast  received  gifts  for  men;  yea, for  the  re- 
bellious also,  that  the  Lord  God  might  dwell  among 
them."  Heb.  vii.  25.  "  He  is  able  also  to  save  them  to 
the  uttermost,  that  come  unto  God  by  him."  Eph.  v. 
23.  u  He  is  the  Saviour  of  the  body." 

Sec.  XI.  The  Mediator  having  died  under  the  curse 


QS  REVEALED  THEOLOGY. 

of  the  law,  arose  again  from  the  dead  on  the  third  day, 
thereby  evincing  the  Father's  acceptance  of  his  Media- 
torial work;  and  subsequently  ascended  into  heaven, 
where  he  ever  liveth  to  make  intercession  for  his  peo- 
ple. 

1  Cor.  xv.  4 — 20.  "  He  rose  again  the  third  day  ac- 
cording to  the  scriptures: — now  is  Christ  risen  from  the 
dead."  Rom.  iv.  25.  "  Who  was  delivered  for  our  of- 
fences, and  raised  again  for  our  justification."  Rom. 
xiv.  9.  "  For  to  this  end  Christ  both  died,  and  rose,  and 
revived,  that  he  might  be  Lord  both  of  the  dead  and 
living."  Acts  i.  2,  3.  u  He  was  taken  up."  Luke  xxiv. 
51.  "  While  he  blessed  them  he  was  parted  from  them, 
and  carried  up  into  heaven."  Heb.  vi.  20.  "  Whither 
the  forerunner  is  for  us  entered,  even  Jesus."  Psalm 
xvi.  10.  "  Thou  wilt  not  leave  my  soul  in  hell."  Heb. 
ix.  24.  "  Christ  is  entered — into  heaven  itself,  now  to 
appear  in  the  presence  of  God  for  us."  1  Johnii.  1. 
4t  We  have  an  Advocate  with  the  Father,  Jesus  Christ 
the  righteous."  Rom.  viii.  34.  "  Christ  that  died — is 
risen  again,  who  is  even  at  the  right  hand  of  God,  who 
also  maketh  intercession  for  us."  Heb.  vii.  25.  "  He 
ever  liveth  to  make  intercession  for  us."  Acts  xvii.  31. 
u  Whereof  he  hath  given  assurance  unto  all  men,  in 
that  he  hath  raised  him  from  the  dead." 

Sec  XII.  Jesus  Christ  has  established  a  visible 
Church  in  the  world,  by  an  ecclesiastical  covenant,  made 
with  Abraham  and  his  seed;  and  in  this  church  has  or- 
dained the  ministry  of  reconciliation,  in  which  he  him- 
self officiated  for  a  time;  and  has  appointed  the  means 
of  salvation,  which  are  to  be  employed,  directly  or  indi- 
rectly, by  the  Holy  Ghost. 


REVEALED  THEOLOGY.  69 

Col.  i.  18.  "  He  is  the  head  of  the  body,  the  Church." 
Eph.  v.  23,  24,  25,  26,  27,  29,  32.  «  Christ  is  the 
head  of  the  Church:" — "  the  church  is  subject  unto 
Christ;" — "  Christ  also  loved  the  church,  and  gave  him- 
self for  it;  that  he  might  sanctify  and  cleanse  it  with  the 
washing  of  water,  by  the  word,  that  he  might  present  it 
to  himself  a  glorious  church,  not  having  spot,  or  wrinkle, 
or  any  such  thing" — and  he  "  nourisheth  and  cherisheth 
it."  Col.  i.  18.  Eph.  i.  22.  Matt,  xxiii.  10.  "  One  is 
your  Master,  even  Christ."  Matt.  xvi.  18.  "  On  this 
Rock  I  will  build  my  church."  Gen.  xvii.  1 — 14.  On 
this  text,  read  the  Numbers  '  On  the  Church*  in  the 
Christian's  Magazine,  written  by  Dr.  John  M.  Mason. 

Eph.  iv.  11 — 13.  u  He  gave  some,  apostles;  and 
some,  prophets;  and  some,  evangelists;  and  some,  pas- 
tors and  teachers,"  &c.  Matt,  xxviii.  19,  20.  "  Go  ye, 
therefore,  and  teach  all  nations,  baptizing  them,"  &c. 
Luke  xxii.  19.  "This  do  in  remembrance  of  me." 
Matt.  xvi.  19.  "  And  I  will  give  unto  thee  the  keys  of 
the  kingdom  of  heaven,"  &c.  1  Cor.  xi.  23.  "  I  have 
received  of  the  Lord,  that  which  also  I  delivered  unto 
you,"  &c.  Matt.  iv.  17.  "  Jesus  began  to  preach."  Matt. 
xi.  1.  u  When  Jesus  had  made  an  end  of  commanding 
his  disciples,  he  departed  thence  to  teach  and  to  preach 
in  their  cities."  Luke  iv.  43,  44.  "  I  must  preach  the 
kingdom  of  God  to  other  cities;  for  therefore  am  I  sent," 
&c.  Acts  x.  42.  "  He  commanded  us  to  preach  unto 
the  people,  and  to  testify,  that  it  is  he  which  was  or- 
dained of  God  to  be  the  judge  of  quick  and  dead." 

Sec.  XIII.  The  Mediator  is  divinely  appointed  the 
Judge  of  angels  and  men;  in  which  character,  he  calls 
every  human  spirit  to  a  particular  judgment  so  soon  as 

7 


70  REVEALED  THEOLOGY. 

death- occurs;  and  in  which  he  will  come  to  our  world 
again,  in  the  last  day,  and  raise  the  dead,  for  the  pur- 
pose of  holding  a  general  judgment  before  the  assem- 
bled universe;  that  he  may  bless  his  holy  angels  and 
saints  collectively,  and  take  them  to  heaven;  while  he 
sentences  bad  men  and  devils,  in  one  wretched  crew,  to 
depart  accursed,  into  the  endless  torments  of  hell. 

John  v.  22,  27.  "The  Father  judgeth  no  man;  but 
hath  committed  all  judgment  unto  the  Son: — and  hath 
given  him  authority  to  execute  judgment  also."  Acts 
xvii.  31  "He  hath  appointed  a  day  in  which  he  will 
judge  the  world  in  righteousness,  by  that  man  whom  he 
hath  ordained."  Heb.  ix.  27.  "  It  is  appointed  unto 
men  once  to  die,  and  after  this  the  judgment."  Luke 
xxiii.  43.  u  To  day  shalt  thou  be  with  me  in  paradise." 
Eccle.  xii.  7.  "  Then  shall  the  dust  return  to  the  earth 
as  it  was:  and  the  spirit  shall  return  unto  God  who  gave 
it."  Heb.  xii.  23.  "The  spirits  of  just  men  made  per- 
fect." Luke  xvi.  22,23.  "The  beggar  died  and  was 
carried  by  the  angels  into  Abraham's  bosom:  the  rich 
man  also  died,  and  was  buried,  and  in  hell  he  lift  up 
his  eyes,  being  in  torments."  Philip,  i.  23.  "  To  depart, 
and  to  be  with  Christ  is  far  better."  Acts  xxiv.  15. 
"  There  shall  be  a  resurrection  of  the  dead,  both  of  the 
just  and  unjust."  John  v.  28,  29.  "  All  that  are  in  the 
graves  shall  hear  his  voice,  and  shall  come  forth;  they 
that  have  done  good  unto  the  resurrection  of  life;  and 
they  that  have  done  evil  unto  the  resurrection  of  damna- 
tion." 2  Cor.  v  10.  "  We  must  all  appear  before  the 
judgment  seat  of  Christ,  that  every  one  may  receive  the 
things  done  in  his  body,  according  to  that  he  hath  done, 
whether  it  be  good  or  bad."  Jude  ver.  6.    "  The  angels 


REVEALED   THEOLOGY.  71 

which  kept  not  their  first  estate,  but  left  their  own  habi- 
tation, he  hith  reserved  in  everlasting  chains,  under 
darkness,  unto  the  judgment  of  the  great  day."  2  Pet.  ii. 
4.  "  God  spared  not  the  angels  that  sinned,  but  cast 
them  down  to  hell,  and  delivered  them  into  chains  of 
darkness,  to  be  reserved  unto  judgment."  Acts  i.  11. 
"  This  same  Jesus,  which  is  taken  up  from  you  into 
heaven,  shall  so  come  in  like  manner  as  ye  have  seen 
him  go  into  heaven."  Matt.  xxv.  31 — 46.  "  When  the 
Son  of  man  shall  come  in  his  glory,  and  all  the  holy  an- 
gels with  him,  &c.  And  these  shall  go  away  into  ever- 
lasting punishment:  but  the  righteous  into  life  eternal." 
1  Thess.  i.  7,  8.  "  The  Lord  Jesus  shall  be  revealed 
from  heaven  with  his  mighty  angels,  in  flaming  fire,  tak- 
ing vengeance  on  them  that  know  not  God."  2  Thess. 
i.  9.  "  Who  shall  be  punished  with  everlasting  destruc- 
tion from  the  presence  of  the  Lord,  and  from  the  glory 
of  his  power."  Isa.  lxvi.  24.  "  Their  worm  shall  not 
die,  neither  shall  their  fire  be  quenched."  1  Thess.  iv. 
17.  "  Then  we — shall  be  caught  up  together  with  them 
in  the  clouds,  to  meet  the  Lord  in  the  air:  and  so  shall 
we  be  ever  with  the  Lord." 

Sec.  XIV.  Jesus  Christ,  as  head  over  all  things  to 
his  Church,  the  sovereign  Lord  of  providence,  and  the 
judge  of  men,  grants  to  sinners,  upon  whom  sentence 
was  passed  in  Adam,  a  temporary  reprieve  from  the  full 
execution  of  the  sentence,  that  all  may  have  a  day  of 
grace,  and  space  for  repentance;  and  that  his  elect  may 
be  effectually  called  by  the  Holy  Ghost.  In  this  way, 
many  who  will  not  be  saved,  are  in  this  life  made  par- 
takers of  some  incidental  benefits  which  flow  from 
Christ's  death 


72  REVEALED  THEOLOGY. 

Rom.  ix.  22—24.  "  What  if  God,  willing  to  show 
his  wrath,  and  to  make  his  power  known,  endured  with 
much  long  suffering  the  vessels  of  wrath  fitted  to  de- 
struction: that  he  might  make  known  the  riches  of  his 
glory  on  the  vessels  of  mercy,  which  he  had  before  pre- 
pared unto  glory,  even  us  whom  he  hath  called,"  &c. 
2  Cor.  iv.  15.  "  All  things  are  for  your  sakes."  Ezra 
ix.  8.  "  And  now  for  a  little  space  grace  hath  been 
showed  from  the  Lord  our  God,  to  leave  us  a  remnant  to 
escape,  and  to  give  us  a  nail  in  his  holy  place,  that  our 
God  may  lighten  our  eyes."  Rev.  ii.  21.  "  And  I  gave 
her  space  to  repent  of  her  fornication;  and  she  repented 
not."  Rom.  x.  21.  u  All  day  long  I  have  stretched  forth 
my  hands  unto  a  disobedient  and  gainsaying  people."  2 
Cor,  vi.  2.  "  I  have  heard  thee  in  a  time  accepted,  and 
in  the  day  of  salvation  have  I  succoured  thee:  behold, 
now  is  the  accepted  time;  behold,  now  is  the  day  of  sal- 
vation." 1  Pet.  ii.  12.  "  They  may  by  your  good  works, 
which  they  shall  behold,  glorify  God  in  the  day  of  visi- 
tation." John  xii.  36.  "  While  ye  have  light,  believe  in 
the  Light,  that  ye  may  be  children  of  light."  Isa.  xxvii. 
5.  "  Let  him  take  hold  of  my  strength,  that  he  may  make 
peace  with  me;  and  he  shall  make  peace  with  me." 
Isa.  xlv.  1 — 4.  "  Thus  saith  the  Lord — to  Cyrus,  whose 
right  hand  I  have  holden; — for  Jacob  my  servant's  sake, 
and  Israel  mine  elect,  I  have  even  called  thee  by  thy 
name:  I  have  surnamed  thee,  though  thou  hast  not  known 
me."  Matt.  xxiv.  22.  "  Except  those  days  should  be 
shortened,  there  should  no  flesh  be  saved:  but  for  the 
elect's  sake  those  days  shall  be  shortened."  Gen.  xxxix. 
5.  "  The  Lord  blessed  the  Egyptian's  house  for  Joseph's 
sake;  and  the  blessing  of  the  Lord  was  upon  all  that  he 


REVEALED  THEOLOGY.  73 

had."  Matt.  v.  13,  14.  "Ye  are  the  salt  of  the  earth,— 
the  light  of  the  world.""  Gen.  xviii.  25.  "If  I  find  in 
Sodom  fifty  righteous  within  the  city,  then  I  will  spare 
all  the  plain  for  their  sakes."  Matt.  xiii.  24 — 30.  "  Lest 
while  ye  gather  up  the  tares,  ye  root  up  also  the  wheat 
with  them;  let  both  grow  together  until  the  harvest." 


CHAPTER  VI. 

Of  the  Attributes  of  the  Holy  Ghost. 

Sec.  I.  The  Holy  Ghost  is  God,  and  possesses  all 
the  inherent  attributes  of  the  Deity. 

We  prove  the  Holy  Ghost,  or  Spirit,  to  be  God,  in 
the  very  same  way  that  we  evince  the  Deity  of  the  Fa- 
ther and  the  Son.  He  is  called  God.  Acts  v.  3,  4. 
"  Why  hath  Satan  filled  thine  heart  to  lie  unto  the  Holy 
Ghost? — Thou  hast  not  lied  unto  man,  but  unto  God." 
Baptism  is  to  be  administered,  and  the  apostolical  bene- 
diction pronounced  in  the  name  of  the  Spirit,  equally 
with  that  of  the  Father.  Matt,  xxviii.  19,  and  2  Cor. 
xiii.  14.  1  Cor.  ii.  10.  "The  Spirit  searcheth  all 
things,  yea,  the  deep  things  of  God. — The  things  of  God 
knoweth  no  man,  but  the  Spirit  of  God."  Heb.  ix.  14. 
"  The  eternal  Spirit."  Psalm,  cxxxix.  7.  "  Whither 
shall  I  go  from  thy  Spirit?" 

Sec.  II.  The  Holy  Ghost,  in  his  official  character  and 
work,  is  subordinate  to  the  Father  and  the  Son,  and  in- 
ferior to  both.  Gal.  iv.  6,  26.  "  God  hath  sent  forth  the 
Spirit  of  his  Son  into  your  hearts."  John  xiv.  16,  17- 
7* 


74  REVEALED  THEOLOGY. 

"  I  \\\\\  pray  the  Father,  and  he  shall  give  you  another 
Comforter, — even  the  Spirit  of  truth."  "  The  Holy 
Ghost,  whom  the  Father  will  send  in  my  name."  John 
xv.  26.  "  When  the  Comforter  is  come,  whom  I  will 
send  unto  you  from  the  Father,  even  the  Spirit  of  truth, 
which  proceedeth  from  the  Father,  he  shall  testily  of 
me." 

This  procession  is  not  a  procession  of  nature  or  es- 
sence; but  of  the  Spirit  in  his  agency  in  the  work  of 
salvation.  John  xvi.  7.  "  I  will  send  him  unto  you." 

All  the  peculiar  works  of  the  Spirit  are  performed  by 
him  in  the  character  of  the  Spirit  of  Christ,  sent  by  him 
from  the  Father,  to  execute  the  decrees  of  the  Father, 
in  subordination  to  the  mediatorial  character  of  the  Son, 
This  should  be  remembered  as  applicable  to  each  of  the 
following  sections  of  this  chapter. 

Sec.  III.  The  Holy  Ghost  was  the  great  efficient  in 
forming  the  world,  with  its  inhabitants,  and  the  human 
nature  of  the  Mediator  himself. 

Gen.  i.  2.  "  The  Spirit  of  God  moved  upon  the  face 
of  the  waters.''  Psalm  civ.  30.  "Thou  sendest  forth 
thy  Spirit,  they  are  created,  and  thou  renewest  the  face 
of  the  earth."  Job.  xxxiii.  4.  "The  Spirit  of  God  hath 
made  me."  Job.  xxxiv.  14.  u  If  he  gather  unto  himself 
his  Spirit  and  his  breath,  all  flesh  should  perish  together." 
Rev.  xi.  11.  fc<  The  Spirit  of  life  from  God  entered  into 
them  "  Job  xxvi.  13.  u  By  his  Spirit  he  hath  garnished" 
the  heavens;  his  hand  hath  formed  the  crooked  serpent." 
Luke  i.  35.  u  The  Holy  Ghost  shall  come  upon  thee, 
and  the  power  of  the  highest  shall  overshadow  thee: 
therefore,  also,  that  Holy  Thing  which  shall  be  born  of 
thee  shall  be  called  the  Son  of  God." 


REVEALED    THEOLOGY. 


75 


Matt.  i.  18,  20.  "  She  was  found  with  child  by  the 
Holy  Ghost."  "  That  which  is  conceived  in  her  is  of 
the  Holy  Ghost." 

Sec.  IV.  The  Holy  Ghost  strives,  in  their  day  of  grace, 
with  all  actual  sinners,  so  as  to  convince  them  in  some 
measure  of  sin,  restrain  them  in  the  course  of  their  ini- 
quities; and  render  them  more  inexcusable  and  crimi* 
nal  than  they  would  otherwise  be,  for  their  impeni- 
tence.* 

Rom.  i.  1 9,  20.  "  That  which  may  be  known  of  God 
is  manifest  in  them;  for  God  hath  showed  it  unto  them. 
For  the  invisible  things  of  him  from  the  creation  of  the 
world  are  clearly  seen,  being  understood  by  the  things 
that  are  made,  even  his  eternal  power  and  godhead;  so 
that  they  are  without  excuse."  Gen.  xx.  6.  "  I  also 
withheld  thee  from  sinning  against  me."  1  Sam.  xxv. 
32—34."  "Blessed  be  the  Lord  God— which  hath 
kept  me  this  day  from  coming  to  shed  blood,  and  from 
avenging  myself  with  mine  own  hand,"  &c.  Gen.  vi. 
3.  "  My  Spirit  shall  not  always  strive  with  man." 
Psalm  xcv.  10.  "  Forty  years  long  was  I  grieved  with 
this  generation."  Acts  xiii.  18.  "  About  the  time  of 
forty  years  suffered  he  their  manners  in  the  wilderness." 
Rom.  ii.  4,  5.  "  Despisest  thou  the — long  suffering — 
of  God," — &c.  John  xv.  22.  "  If  I  had  not  come 
and  spoken  unto  them,  they  had  not  had  sin:  but  now 
they  have  no  cloak  for  their  sin."  Acts  vii.  51.  u  Ye 
do  always  resist  the  Holy  Ghost." 

Psalm  Ixxviii.  40.   "  How  oft  did  they — grieve  him 
in  the  desert."     Eph.  iv.  30.     "  Grieve  not  the  Holy 

*  Read  Baxter's  Call  to  the  Unconverted,  and  Jllein's  Marm. 


76  REVEALED  THEOLOGI". 

Spirit  of  God."  Heb.  iii.  7—19.  "To  day  if  ye 
will  bear  his  voice,"  &c. 

Sec.  V.  The  Holy  Ghost  effectually  calls,  or  exerts 
a  regenerating  influence  on,  the  elect,  in  the  time  ap- 
pointed by  the  Father;  in  consequence  of  which  they 
are  converted,  partake  of  the  divine  nature,  have  new 
hearts,  become  new  creatures,  are  born  again,  and  com- 
mence a  new,  spiritual  life.* 

In  the  regeneration  of  a  sinner,  the  Spirit  takes  pos- 
session of  the  soul  for  his  residence,  enlightens  the  eye 
of  the  understanding,  which  is  the  faculty  of  concep- 
tion, and  gives  it  new  conceptions  of  spiritual  things; 
convinces  the  judgment  of  sin,  and  brings  it  to  the  ex- 
ercise of  faith  in  the  divine  testimony;  quickens  the 
conscience  and  memory;  corrects  false  reasonings;  gives 
the  heart,  which  is  the  faculty  of  feeling,  new  and  holy 
emotions;  rectifies  the  will,  in  its  moral  operations;  and 
produces  a  deep  and  lasting  change  in  the  whole  mo- 
ral conduct. 

2  Tim.  i.  9,  10.  "  Who  hath  saved  us,  and  called 
us  with  an  holy  calling,  not  according  to  our  works,  but 
according  to  his  own  purpose  and  grace,  which  was 
given  us  in  Christ  Jesus,  before  the  world  began." 
Psalm  ex.  3.  "  Thy  people  shall  be  willing  in  the  day 
of  thy  power."  1  Pet.  iv.  14.  "  The  Spirit  of  glory 
and  of  God  resteth  upon  you."  Eph.  ii.  18,  22.  uFor 
through  him  we  both  have  access  by  one  Spirit  unto  the 
Father: — in  whom  ye  also  are  builded  together  for  an 
habitation  of  God  through  the  Spirit."     Rom.  viii.  2. 

*  Head  Doddridge's  Rise  and  Progress  of  Religion  in  the  Sou!; 
Runyan's  Holy  War,-  and  Bunyan's  history  of  the  Pilgrim's  Pro- 
gress,  edited  by  Burder. 


REVEALED  THEOLOGY.  77 

*:  The  law  of  the  Spirit  of  life  in  Christ  Jesus,  hath  made 
me  free  from  the  law  of  sin  and  death."  1  Cor.  ii.  12  — 
14.  "  We  have  received — the  Spirit  which  is  of  God; 
that  we  might  know  the  things  which  are  freely  given 
us  of  God,"  &c.  Ezek.  xxxvi.  26.  "  A  new  heart 
also  will  I  give  you,  and  a  new  Spirit  will  I  put  within 
you."  Titus  iii.  5,  6,  7.  "  According  to  his  mercy  he 
saved  us,  by  the  washing  of  regeneration,  and  renewing 
of  the  Holy  Ghost,  which  he  shed  on  us  abundantly, 
through  Jesus  Christ  our  Saviour;  that  being  justified 
by  his  grace,  we  should  be  made  heirs  according  to  the 
hope  of  eternal  life."  John  iii.  3- — 9.  "Except  a  man 
be  born  again,  he  cannot  see  the  kingdom  of  God: — 
except  a  man  be  born  of  water  and  the  Spirit,  he  can- 
not enter  the  kingdom  of  God: — that  which  is  born  of 
the  Spirit  is  spirit: — ye  must  be  born  again. — The 
wind  bloweth  where  it  Iisteth,  and  thou  hearest  the 
sound  thereof,  but  cannot  tell  whence  it  cometh,  and 
whither  it  goeth:  so  is  every  one  that  is  born  of  the 
Spirit."  John  xvi.  7—15.  The  Holy  Ghost,  the 
comforter,  shall  reprove,  or  rather,  convince  the  world 
of  sin,  righteousness,  and  judgment.  "  When  he,  the 
Spirit  of  truth,  is  come,  he  shall  guide  you  into  all  truth: 
— he  shall  take  of  mine,  and  show  it  unto  you."  Solo- 
mon's Song,  i.  4.  "  Draw  me,  we  will  run  after  thee." 
Deut.  xxx.  6.  "  The  Lord  thy  God  will  circumcise 
thine  heart,  and  the  heart  of  thy  seed,  to  love  the  Lord 
thy  God  with  all  thine  heart,  and  with  all  thy  soul,  that 
thou  mayest  live."  Eph.  ii.  1 — 10.  "  You  hath  he 
quickened,  who  were  dead  in  trespasses  and  sins; — 
even  when  we  were  dead  in  trespasses  and  sins;  hath 
quickened  us  together  with  Christ. — Ye  are  his  work- 


78  REVEALED  THEOLOGY. 

manship,  created  in  Christ  Jesus  unto  good  works, 
which  God  hath  before  ordained,  that  we  should  walk 
in  them."  Eph.  iv.  18,  20—24.  "  Having  the  un- 
derstanding darkened." — "  Be  renewed  in  the  spirit  of 
your  mind."  2  Cor.  iv.  6.  "  God,  who  commanded 
the  light  to  shine  out  of  darkness,  hath  shifted  in  our 
hearts,  to  give  the  light  of  the  knowledge  of  the  glory  of 
God  in  the  face  of  Jesus  Christ."  Rom.  viii.  9  u  Ye 
are  not  in  the  flesh,  but  in  the  Spirit,  if  so  be  that  the 
Spirit  of  God  dwell  in  you.  Now  if  any  man  have  not 
the  Spirit  of  Christ  he  is  none  of  his." 

Sec.  VI.  The  Holy  Ghost  utterly  withdraws  his  gra- 
cious influences  from  some  sinners,  who  have  repeated- 
ly grieved,  quenched,  and  resisted  him,  and  have  har- 
dened themselves  against  all  the  means  of  grace  which 
God  designs  to  use  with  them;  so  that  they  are  judicial- 
ly blinded,  hardened,  and  given  over  to  certain  perdi- 
tion. 

Although  every  unrenewed  sinner,  so  long  as  he  re- 
fuses to  regard  the  counsels  of  the  Lord,  has  reason  to 
fear  this  judicial  dereliction,  (which  many  certainly  ex- 
perience in  this  life,)  still  no  one,  who  is  out  of  hell, 
can  know  that  he  is  the  accursed  subject  of  it  without 
a  special  revelation  from  heaven. 

Jer.  vi.  8.  "  Be  thou  instructed,  0  Jerusalem,  lest 
my  soul  depart  from  thee."  Isa.  lvii.  17.  "I  hid  me, 
and  was  wroth,  and  he  went  on  frowardly  in  the  way  of 
his  heart."  Rom.  i.  24,  26,  2S.  "  Wherefore  God  also 
gave  them  up," — "  for  this  cause  God  gave  them  up;" — 
u  and  even  as  they  did  not  like  to  retain  God  in  their 
knowledge,  God  gave  them  over  to  a  reprobate  mind." 
Rom.  ix.  18.  "  Whom  he  will  he  hardeneth."     Exodus 


REVEALED    THEOLOGY.  79 

vii.  3,  14,  22,  23,  and  viii.  15,  19.  Pharaoh  hardened 
his  own  heart,  and  God  judicially  hardened  Pharaoh's 
heart.  Hosea  iv.  17.  "  Ephraim  is  joined  to  idols:  let 
him  alone."  Deut.  ii.  30.  "  But  Sihon,  king  of  Hesh- 
bon,  would  not  let  us  pass  by  him:  for  the  Lord  thy  God 
hardened  his  spirit,  and  made  his  heart  obstinate,  that 
he  might  deliver  him  into  thy  hand,  as  appeareth  this 
day."  Prov.  i.  24 — S3.  "  Because  I  have  called  and  ye 
refused,"  &c.  Rev.  xxii.  11.  "He  that  is  unjust,  let 
him  be  unjust  still:  and  he  which  is  filthy,  let  him  be 
filthy  still."  Heb.  vi.  4—8.  "  For  it  is  impossible  for 
those  who  were  once  enlightened,  and  have  tasted  of  the 
heavenly  gift,  and  were  made  partakers  of  the  Holy 
Ghost,  and  have  tasted  the  good  word  of  God,  and  the 
powers  of  the  world  to  come,  if  they  shall  fall  away, 
[and  have  fallen  aivay,  it  reads  in  the  original,]  to  renew 
them  again  unto  repentance;  seeing  they  crucify  to  them- 
selves the  Son  of  God  afresh,  and  put  him  to  an  open 
shame.  For  the  earth  which  drinketh  in  the  rain  that 
cometh  oft  upon  it,  and  bringeth  forth  herbs  meet  for 
them  by  whom  it  is  dressed,  receiveth  blessing  from 
God;  but  that  which  beareth  thorns  and  briars  is  re- 
jected, and  is  nigh  unto  cursing;  wrhose  end  is  to  be 
burned."  Heb.  x.  23 — 31.  "  Let  us  hold  fast  the  pro- 
fession of  our  faith  without  wavering,  &c.  for  if  We  sin 
wilfully  after  that  we  have  received  the  knowledge  of 
the  truth,  there  remaineth  no  more  sacrifice  for  sins,  but 
a  certain  fearful  looking  for  of  judgment  and  fiery  in- 
dignation, which  shall  destroy  the  adversaries,"  &c. 
John  xii.  40.  u  He  hath  blinded  their  eyes,  and  harden- 
ed their  heart;  that  they  should  not  see  with  their  eyes, 
nor  understand  with  their  heart,  and  be  converted,  and  I 


80  REVEALED    THEOLOGY. 

should  heal  them."  Rom.  xi.  9,  8.  "  The  election  hath 
ebtained  it,  and  the  rest  were  blinded,  (according  as  it 
is  written,  God  hath  given  them  the  spirit  of  slumber, 
eyes  that  they  should  not  see,  and  ears  that  they  should 
not  hear;)  unto  this  day."  Rom.  xi.  9,  10.  2  Cor.  iii. 
14.  1  Cor.  ii.  14.  "  The  natural  man  receiveth  not  the 
things  of  the  Spirit  of  God;  for  they  are  foolishness  unto 
him;  neither  can  he  know  them,  because  they  are  spi- 
ritually discerned."  Lev.  xxvi.  23,  24,  25.  "  If  ye  will 
not  be  reformed  by  me,  by  these  things,  but  will  walk 
contrary  unto  me;  then  will  I  also  walk  contrary  unto 
you,  and  will  punish  you  yet  seven  times  for  your  sins, 
and  I  will  bring  a  sword  upon  you,  that  shall  avenge  the 
quarrel  of  my  covenant."  Isa.  lxvi.  3,  4.  "  Yea,  they 
have  chosen  their  own  ways,  and  their  soul  delighteth  in 
their  abominations.  I  also  will  choose  their  delusions, 
and  will  bring  their  fears  upon  them;  because  when  I 
called,  none  did  answer;  when  I  spake,  they  did  not 
hear.  Hosea  ix.  15.  "  For  the  wickedness  of  their  do- 
ings I  will  drive  them  out  of  mine  house,  I  will  love  them 
no  more."  Jer.  xii.  7.  "  I  have  forsaken  mine  house,  I 
have  left  mine  heritage;  I  have  given  the  dearly  beloved 
of  my  soul  into  the  hand  of  her  enemies."  Deut  xxix. 
29.  "  Secret  things  belong  unto  the  Lord  our  God;  but 
those  things  which  are  revealed  )elong  unto  us  and  te 
our  children  for  ever,  that  we  may  do  all  the  words  of 
this  law." 

Sec.  VII.  The  Holy  Ghost,  when  he  begins  the  work 
of  sanctification,  by  regeneration,  is  pleased,  invariably, 
to  make  that  work  of  sanctification  progressive  upon 
the  whole,  until  the  converted  soul  is  made  perfect  in 
heaven. 


REVEALED   THEOJLOGY.  31 

Philip,  i.  6.  "  Being  confident  of  this  very  thing,  that 
he  which  hath  begun  a  good  work  in  you,  will  perform 
it  [or  carry  it  on,]  until  the  day  of  Jesus  Christ."  Prov. 
iv.  18.  "  The  path  of  the  just  is  as  the  shining  light, 
that  shineth  more  and  more  unto  the  perfect  day."  1 
Cor.  xiii.  9  - 12.  "  We  know  in  part— but  when  that 
which  is  perfect  is  come,  then  that  which  is  in  part 
shall  be  done  away.  When  I  was  a  child  I  spake  as  a 
child;  I  understood  as  a  child;  I  thought  as  a  child:  but 
when  I  became  a  man,  I  put  away  childish  things.  For 
now  we  see  through  a  glass  darkly;  but  then,  face  to 
face:  now  I  know  in  part,  but  then,  shall  I  know  even 
as  I  am  known."  1  John  ii.  19,  20.  "  They  went  out 
from  us,  but  they  were  not  of  us;  for  if  they  had  been  of 
us,  they  would  no  doubt  have  continued  with  us:  but 
they  went  out,  that  they  might  be  made  manifest  that 
they  were  not  all  of  us.  But  ye  have  an  unction  from 
the  Holy  One,  and  ye  know  all  things."  1  Pet.  i.  5. 
"Who  are  kept  by  the  power  of  God,  through  faith, 
unto  salvation."  Rom.  viii.  38,  39.  "  For  I  am  per- 
suaded, that  neither  death,  nor  life,  nor  angels,  nor  prin- 
cipalities, nor  powers,  nor  things  present,  nor  things  to 
come,  nor  depth,  nor  any  other  creature,  shall  be  able  to 
separate  us  from  the  love  of  God  which  is  in  Christ  Je- 
sus our  Lord."  Jer.  xxxii.  40.  "  And  I  will  make  an 
everlasting  covenant  with  them,  that  I  will  not  turn  away 
from  them,  to  do  them  good;  but  I  will  put  my  fear  in 
their  hearts,  that  they  shall  not  depart  from  me."  Heb. 
x.  14.  "  By  one  offering  he  hath  perfected  forever  them 
that  are  sanctified."  Heb.  x.  39.  "  We  are  not  of  them 
who  draw  back  unto  perdition."  Phil.  iii.  13 — 15.  "  I 
count  not  myself  to  have  apprehended;  but  this  one  thing 
8 


82  REVEALED   THEOLOGY. 

I  do,  forgetting  those  things  which  are  behind,  and 
reaching  forth  unto  those  things  which  are  before,  I 
press  towards  the  mark  for  the  prize  of  the  high  calling 
of  God  in  Christ  Jesus.  Let  us,  therefore,  as  many  as 
be  perfect,  be  thus  minded."  Psalm  lxxxix.  30 — S3. 
"  If  his  children  forsake  my  law,  and  walk  not  in  my 
judgments;  if  they  break  my  statutes,  and  keep  not  my 
commandments;  then  will  I  visit  their  transgression  with 
the  rod,  and  their  iniquity  with  stripes.  Nevertheless, 
my  loving  kindness  will  I  not  utterly  take  from  him, 
nor  suffer  my  faithfulness  to  fail."  1  Pet.  ii.  9.  "  Ye  are 
a  chosen  generation,  a  royal  priesthood,  an  holy  nation, 
a  peculiar  people,  that  ye  should  show  forth  the  praises 
of  him  who  hath  called  you."  2  Cor.  iv.  16.  "  The  in- 
ward man  is  renewed  day  by  day." 

Sec.  VIII.  Although  no  Christian  in  the  present  life 
is,  in  any  one  moment,  free  from  all  moral  depravity, 
yet  the  Holy  Ghost  gives  many  of  these  imperfect  saints 
an  assurance  of  their  own  personal  salvation;  and  it  is 
the  fault  of  all  converted  persons,  that  they  have  not 
such  an  assurance  constantly. 

Eccles.  vii.  20.  "  There  is  not  a  just  man  upon  earth, 
that  doeth  good  and  sinneth  not."  Job  was  in  the  mat- 
ter of  justification  perfect,  and  he  was  comparatively  per- 
fect; and  yet  he  says,  of  his  own  moral  character,  chap, 
ix.  20.  "  If  I  justify  myself,  mine  own  mouth  shall  con- 
demn me:  if  I  say  I  am  perfect,  it  shall  also  prove  me 
perverse."  This  same  could  say,  chap.  xix.  25.  "  I 
know  that  my  Redeemer  liveth."  Philip,  iii.  10.  "Not 
as  though  I  were  already  perfect."  Heb.  vi.  1.  "  Let  us 
go  on  to  perfection."  Isa.  lxiv.  6.  "  All  our  righteous- 
nesses are  as  filthy  rags."     Rom.  viii.  1,  11,  13 — 16. 


REVEALED   THEOLOGY.  3J 

u  There  is,  therefore,  now,  no  condemnation  to  them 
which  are  in  Christ  Jesus,  who  walk  not  after  the  flesh, 
but  after  the  Spirit."  "  But  if  the  Spirit  of  him  that 
raised  up  Jesus  from  the  dead  dwell  in  you,  he  that 
raised  up  Christ  from  the  dead  shall  also  quicken  your 
mortal  bodies  by  his  Spirit  that  dwelleth  in  you. — If  ye 
through  the  Spirit  do  mortify  the  deeds  of  the  body,  ye 
shall  live.  For  as  many  as  are  led  by  the  Spirit  of  God, 
they  are  the  sons  of  God.  For  ye  have  not  received  the 
spirit  of  bondage  again  to  fear;  but  ye  have  received  the 
Spirit  of  adoption,  whereby  we  cry  Abba,  Father.  The 
Spirit  itself  beareth  witness  with  our  spirit,  that  we  are 
the  children  of  God."  2  Pet.  i.  10.  "  Give  diligence  to 
make  your  calling  and  election  sure."  2  Cor.  i.  21,22. 
"  Now  he  which  stablisheth  us  with  you  in  Christ,  and 
hath  anointed  us,  is  God;  who  hath  also  called  us,  and 
given  the  earnest  of  the  Spirit  in  our  hearts."  Eph.  i. 
13,  14.  "  In  whom  ye  also  trusted,  after  that  ye  heard 
the  word  of  truth,  the  Gospel  of  your  salvation;  in  whom 
also,  after  that  ye  believed,  ye  were  sealed  with  that 
Holy  Spirit  of  promise,  which  is  the  earnest  of  our  in- 
heritance, until  the  redemption  of  the  purchased  posses- 
sion." 1  John  ii.  3.  "  Hereby  we  do  know  that  we 
know  him,  if  we  keep  his  commandments."  1  John  y» 
13.  "  These  things  have  I  written  unto  you  that  believe 
on  the  name  of  the  Son  of  God;  that  ye  may  know  that 
ye  have  eternal  life."  1  John  iii.  14,  19.  "  We  know 
that  we  have  passed  from  death  unto  life,  because  we 
love  the  brethren."  "  Hereby  we  know  that  we  are  of 
the  truth,  and  shall  assure  our  hearts  before  him."  Verse 
24.  "  We  know  that  he  abideth  in  us,  by  the  Spirit 
which  he  hath  given  us."     Heb.  vi.  11,  19,  20.  "  We 


84  REVEALED   THEOLOGY. 

desire  that  every  one  of  you  do  show  the  same  diligence 
to  the  full  assurance  of  hope  unto  the  end. — Which  hope 
we  have  as  an  anchor  of  the  soul,  both  sure  and  stead- 
fast, and  which  entereth  into  that  within  the  vail;  whi- 
ther the  forerunner  is  for  us  entered,  even  Jesus."  Eph. 
iv.  30.  "  Grieve  not  the  Holy  Spirit  of  God,  whereby 
ye  are  sealed  unto  the  day  of  redemption."  1  John  iii. 
2.  M  Now  are  we  the  sons  of  God;  and — we  know  that 
when  he  shall  appear,  we  shall  be  like  him."  2  Cor. 
xiii.  5.  "  Examine  yourselves  whether  ye  be  in  the  faith; 
prove  your  own  selves:  know  ye  not  your  own  selves, 
how  that  Jesus  Christ  is  in  you,  except  ye  be  repro- 
bates?" 

Sec.  IX.  The  Holy  Ghost,  in  all  his  operations  on  the 
minds  of  men,  whether  it  be  in  judicially  blinding  them, 
or  in  converting,  sanctifying,  and  assuring  them,  acts 
upon  their  mental  faculties,  in  a  way  suited  to  their 
nature,  and  without  infringing  in  the  least  upon  the 
liberty  of  their  moral  actions. 

Jer.  xxxvi.  3.  "  It  may  be  that  the  house  of  Judah 
will  hear  all  the  evil  which  I  purpose  to  do  unto  them; 
that  they  may  return  every  man  from  his  evil  way;  that 
I  may  forgive  their  iniquity  and  their  sin." 

2  Kings  viii.  10.  "  And  Elisha  said  unto  him,  Go, 
say  unto  him,  thou  mayest  certainly  recover:  howbeit 
the  Lord  hath  showed  me  that  he  shall  surely  die." 
Acts  xxvii.  22—24,  and  31 .  "  There  shall  be  no  loss  of 
any  man's  life  among  you, — for  there  stood  by  me  this 
night  the  angel  of  God, — saying, — God  hath  given  thee 
all  them  that  sail  with  thee. — Except  these  abide  in 
the  ship,  ye  cannot  be  saved."  Gen.  xlv.  5 — 8.  "  Yc 
sold  me  hither:  for  God  did  send  me  before  you  to  pre- 


REVEALED    THEOLOGY.  85 

serve  life.  It  was  not  you  that  sent  me  hither,  but 
God."  Gen.  1.  20.  "  As  for  you,  ye  thought  evil  against 
me;  but  God  meant  it  unto  good."  Jer.  vii.  8 — 10. 
"  Behold,  ye  trust  in  lying  words,  that  cannot  profit 
Will  ye  steal,  murder,  and  commit  adultery,  and  swear 
falsely — and  come  and  stand  before  me  in  this  house 
which  is  called  by  my  name,  and  say,  we  are  delivered 
to  do  all  these  abominations?"  Jonah  ii.  9,  10.  "  Who 
can  tell  if  God  will  turn  and  repent  from  his  fierce  an- 
ger, that  we  perish  not?  And  God  saw  their  works;  that 
they  turned  from  their  evil  way;  and  God  repented  of 
the  evil,  that  he  said  he  would  do  unto  them,  and  he 
did  it  not."  Ezek.  xviii.  throughout.  "  What  mean  ye, 
that  ye  use  this  proverb, — The  fathers  have  eaten  sour 
grapes,  and  the  children's  teeth  are  set  on  edge?  Make 
you  a  new  heart  and  a  new  spirit:  for  why  will  ye  die, 
0  house  of  Israel?  For  I  have  no  pleasure  in  the  death 
of  him  that  dieth,  saith  the  Lord  God:  wherefore,  turn 
yourselves,  and  live  ye."  James  i.  13.  "  Let  no  man 
say  when  he  is  tempted,  I  am  tempted  of  God:  for  God 
cannot  be  tempted  with  evil,  neither  tempteth  he  any 
man,"  &c.  John  xix.  11.  "  Thou  couldst  have  no 
power  at  all  against  me,  except  it  were  given  thee  from 
above:  therefore  he  that  delivered  me  unto  thee  hath 
the  greater  sin."  Philip,  ii.  12,  13.  "  Work  out  your 
own  salvation,  with  fear  and  trembling,  for  it  is  God 
that  worketh  in  you  both  to  will  and  to  do,  of  his  own 
good  pleasure."  Luke  xii.  12.  "  The  Holy  Ghost 
shall  teach  you."  Rom.  viii.  16.  u  The  Spirit  beareth 
witness  with  our  spirit."  John.  xiv.  26.  "  The  Holy 
Ghost, — he  shall  teach  you  all  things,  and  bring  all 
things  to  your  remembrance.^  Jer.  xxxi.  3.  "  With 
8* 


S6  REVEALED   THEOLOGT. 

loving-kindness  have  I  drawn  thee."  Heb.  vi.  11, 
"  Show  the  same  diligence  to  the  full  assurance  of 
hope."  2  Pet.  i.  4 — II.  "  Whereby  are  given  unto 
us  exceeding  great  and  precious  promises:  that  by  these 
ye  might  be  partakers  of  the  divine  nature,  having 
escaped  the  corruption  that  is  in  the  world  through  lust. 
And  besides  all  this,  giving  all  diligence,  add  to  your 
faith  virtue;  and  to  virtue  knowledge,  &c. — that  ye 
shall  be  neither  barren  nor  unfruitful.  Give  diligence 
to  make  your  calling  and  election  sure:  for  if  ye  do 
these  things  ye  shall  never  fall:  for  so  an  entrance  shall 
be  ministered  unto  you  abundantly  into  the  everlasting 
kingdom  of  our  Lord  and  Saviour  Jesus  Christ."  Deut. 
xxx.  19.  "I  have  set  before  you  life  and  death,  bless- 
ing and  cursing;  therefore  choose  life,  that  both  thou 
and  thy  seed  may  live."  1  Cor.  xii.  7.  u  But  the  ma- 
nisfestation  of  the  Spirit  is  given  to  every  man  to  profit 
withal."  1  Sam.  ii.  30.  "  Wherefore  the  Lord  God  of 
Israel  saitb,  I  said  indeed  that  thy  house,  and  the  house 
of  thy  father,  should  walk  before  me  forever:  but  now 
the  Lord  saith,  Be  it  far  from  me;  for  them  that  honour 
me  I  will  honour,  and  they  that  despise  me  shall  be 
lightly  esteemed." 

Sec.  X.  The  Holy  Ghost  inspired  the  writings  of 
the  Old  and  New  Testament,  that  by  the  truth  con- 
tained in  them,  he  might  call,  renew,  sanctify,  and 
ultimately  glorify  the  redeemed  sinners  of  our  race.* 

1  Pet.  i.  23.  c<  Being  born  again,  not  of  corruptible 
seed,  but  of  incorruptible,  by  the  word  of  God,  which 

*  Read  the  Sum  of  Saving  Kno-wledge,  published  in  the  Scotch 
Confession  of  Faith;  and  sometimes  as  a  Tract. 


REVEALED   THEOLOGY.  87 

Jiveth  and  abideth  forever."  2  Pet.  i.  21.  "  Prophecy 
came  not  in  old  time  by  the  will  of  man,  but  holy  men 
of  God  spake  as  they  were  moved  by  the  Holy  Ghost." 
2  Tim.  iii.  16.  u  All  scripture  is  given  by  inspiration 
of  God,  and  is  profitable  for  doctrine,  for  reproof,  for 
correction,  for  instruction  in  righteousness:  that  the 
man  of  God  may  be  perfect,  thoroughly  finished  unto  all 
good  works.'"  Acts  xxviii.  25.  u  Well  spake  the  Holy 
Ghost,  by  Esaias  the  prophet,  unto  our  fathers."  James 
i.  18.  "Of  his  own  will  begat  he  us,  with  the  word  of 
truth."  John  xvii.  17.  "Sanctify  them  through  thy 
truth:  thy  word  is  truth,"  John  xx.  31.  "  These  are 
written,  that  ye  might  believe  that  Jesus  is  the  Christ, 
the  Son  of  God;  and  that  believing  ye  might  have  life 
through  his  name."  Eph.  v.  25 — 27.  "  Christ  also 
loved  the  church,  and  gave  himself  for  it;  that  he  might 
sanctify  and  cleanse  it  with  the  washing  of  water  by 
the  wrord,  that  he  might  present  it  to  himself  a  glorious 
church,  not  having  spot,  or  wrinkle,  or  any  such  thing; 
but  that  it  should  be  holy  and  without  blemish." 

Sec.  XI.  Through  the  benign  influences  of  the  Holy 
Ghost,  the  knowledge  of  the  Lord  will  soon  be  made 
to  fill  the  whole  habitable  earth,  and  introduce  the  Mil- 
lennium, or  a  period  of  a  thousand  years,  when  all 
nations,  and  their  governments,  shall  be  truly  christian; 
when  all  false  religions  shall  be  abolished;  when  the 
whole  mass  of  mankind,  with  few  exceptions,  shall  be 
pious;  when  believers  generally  shall  be  eminent  in 
godliness,  and  live  to  a  good  old  age;  when  wars  shall 
cense;  and  the  condition  of  the  earth  and  its  irrational 
inhabitants  shall  be  greatly  meliorated,  and  correspond 


88  REVEALED  THEOLOGY. 

with  the  improved  state  of  the  human  race,  in  arts, 
science,  government,  and  religion.* 

1.  Concerning  the  period  of  a  thousand  years,  we 
read  in  Rev.  xx.  1 — 7,  "  And  I  saw  an  angel  come 
down  from  heaven,  having  the  key  of  the  bottomless  pit, 
and  a  great  chain  in  his  hand.  And  he  laid  hold  on  the 
Dragon,  that  old  Serpent,  which  is  the  Devil,  and 
Satan,  and  bound  him  a  thousand  years,  and  cast 
him  into  the  bottomless  pit,  and  shut  him  up,  and  set  a 
seal  upon  him,  that  he  should  deceive  the  nations  no 
more,  till  the  thousand  years  should  be  fulfilled:  and 
after  that  he  must  be  loosed  a  little  season,"  &c. 

2.  Of  the  universal  spread  of  the  knowledge  of  the 
Lord,  and  of  its  effects,  we  read  thus:  Isa.  xi.  6 — 9. 
"  The  wolf  also  shall  dwell  with  the  lamb,  and  the 
leopard  shall  lie  down  with  the  kid;  and  the  calf  and 
the  young  lion  and  the  fatling  together;  and  a  little 
child  shall  lead  them.  And  the  cow  and  the  bear  shall 
feed;  and  their  young  ones  shall  lie  down  together:  and 
the  lion  shall  eat  straw  like  the  ox.  And  the  sucking 
child  shall  play  on  the  hole  of  the  asp,  and  the  weaned 
child  shall  put  his  hand  on  the  cockatrice's  den.  They 
shall  not  hurt  nor  destroy  in  all  my  holy  mountain:  for 

THE  EARTH  SHALL  BE  FULL  OF  THE  KNOWLEDGE  OF 

the  Lord,  as  the  waters  cover  the  sea."  Luke  ii. 
10.    u  Behold  I  bring  you  good  tidings  of  great  joy, 

*  Read  Dr.  Bog-tie's  Sermons  on  the  Millennium,  which  is  the 
best  treatise  I  have  seen  on  the  subject;  Lectures  on  the  Millen- 
nium by  the  Rev.  Joseph  Emerson,  Schmucker's  2  vols,  on  the  Ref- 
lation, Dr.  Hopkins's  Treatise  or.  the  Millennium,  published  at  the 
end  of  his  System;  Dr.  M'Leocl  on  the  Revelation;  and  Nevrtonon 
the  Prophecies. 


REVEALED   THEOLOGY.  89 

which  shall  be  to  all  people."  Habak.  ii.  14.  u  The 
earth  shall  be  filled  with  the  knowledge  of  the  glory 
of  the  Lord,  as  the  waters  cover  the  sea."  Dan.  xii.  4. 
u  Many  shall  run  to  and  fro,  and  knowledge  shall  be 
increased." 

3.  Of  new  ecclesiastical  and  civil  governments,  and 
of  universal  peace,  we  read  thus  :  Isa.  lxv.  17.  "  For, 
behold,  I  create  new  heavens  and  a  new  earth:  and 
the  former  shall  not  be  remembered,  nor  come  into 
mind."  Rev.  xxi.  1 .  u  And  I  saw  a  new  heaven  and  a 
new  earth:  for  the  first  heaven  and  the  first  earth  were 
passed  away;  and  there  wras  no  more  sea,"  no  more 
anarchy,  revolution  and  confusion,  for  the  mass  of  man- 
kind shall  be  no  more  like  the  sea.  Isa.  ix.  7.  u  Of 
the  increase  of  his  government  and  peace  there  shall  be 
no  end,  upon  the  throne  of  David,  and  upon  his  king- 
dom to  order  it,  and  to  establish  it  with  judgment  and 
with  justice  from  henceforth  even  forever." 

Isa.  xiix.  22,  23.  "  Thus  saith  the  Lord  God,  behold 
I  will  lift  up  my  hand  to  the  Gentiles,  and  set  up  my 
standard  to  the  people:  and  they  shall  bring  thy  sons  in 
their  arms,  and  thy  daughters  shall  be  carried  upon 
their  shoulders.  And  kings  shall  be  thy  nursing  fathers, 
and  their  queens  thy  nursing  mothers."  Isa.  ii.  2 — 5. 
And  it  shall  come  to  pass  in  the  last  days,  that  the 
mountain  of  the  Lord's  house  shall  be  established  in  the 
top  of  the  mountains,  and  shall  be  exalted  above  the 
hills;  and  all  nations  shall  flow  unto  it.  And  many 
people  shall  go  and  say,  Come  ye,  and  let  us  go  up  to 
the  mountain  of  the  Lord,  to  the  house  of  the  God  of 
Jacob;  and  he  will  teach  us  of  his  ways,  and  we  will 
walk  in  his  paths:  for  out  of  Zion  shall  go  forth  the 


90  REVEAEED    THEOLOGY. 

law,  and  the  word  of  the  Lord  from  Jerusalem.  And 
he  shall  judge  among  the  nations,  and  shall  rebuke 
many  people:  and  they  shall  beat  their  swords  into 
ploughshares,  and  their  spears  into  pruning  hooks: 
nation  shall  not  lift  up  sword  against  nation,  neither 
shall  they  learn  war  any  more.  0  house  of  Jacob,  come 
ye,  and  let  us  walk  in  the  light  of  the  Lord." 

4.  Of  the  spiritual  and  temporal  prosperity  of  the 
church,  during  the  Millennium,  we  read  thus:  Isa.  lxv. 
18 — 25.  "  Be  ye  glad,  and  rejoice  forever  in  that 
which  I  create:  for,  behold,  I  create  Jerusalem  a  re- 
joicing, and  her  people  a  joy.  And  I  will  rejoice  in 
Jerusalem,  and  joy  in  my  people:  and  the  voice  of 
weeping  shall  be  no  more  heard  in  her,  nor  the  voice  of 
crying.  There  shall  be  no  more  thence  an  infant  of 
days;  nor  an  old  man  that  hath  not  filled  his  days:  for 
the  child  shall  die  an  hundred  years  old,"  or  "  he  that 
dieth  at  an  hundred  years,  shall  die  a  boy;"  "but  the 
sinner  being  an  hundred  vears  old  shall  be  accursed. 
And  they  shall  build  houses  and  inhabit  them;  and  they 
shall  plant  vineyards,  and  eat  the  fruit  of  them.  They 
shall  lfbt  build,  and  another  inhabit;  they  shall  not  plant, 
and  another  eat:  for  as  the  days  of  a  tree,"  (which  lives 
two  or  three  centuries,)  u  are  the  days  of  my  people,  and 
mine  elect  shall  long  enjoy  the  work  of  their  hands. 
They  shall  not  labour  in  vain,  nor  bring  forth  for 
trouble,  [neither  shall  they  generate  a  short-lived 
race;]  for  they  are  the  seed  of  the  blessed  of  the 
Lord,  and  their  offspring  with  them.  And  it  shall  come 
to  pass,  that  before  they  call,  I  will  answer;  and  while 
they  are  yet  speaking,  I  will  hear.  The  wolf  and  the  lamb 
shall   feed  together,   and  the  lion  shall  eat  straw  like 


REVEALED   THEOLOGY.  91 

the  bullock:  and  dust  shall  be  the  serpent's  meat.  They 
shall  not  hurt  nor  destroy  in  all  my  mountain,  saith  the 
Lord."  Zech.  ii.  10, 11.  "  Sing,  and  rejoice,  O  daugh- 
ter of  Zion:  for,  lo,  I  come,  and  I  will  dwell  in  the 
midst  of  thee,  saith  the  Lord.  And  many  nations  shall  be 
joined  to  the  Lord  in  that  day,  and  shall  be  my  people : 
and  I  will  dwell  in  the  midst  of  thee."  Zech.  xiv.  20, 
21.  "In  that  day  there  shall  be  upon  the  bells  of  the 
horses,  Holiness  ujstto  the  Lord." — "  In  that  day 
there  shall  be  no  more  the  Canaanite  in  the  house  of  the 
Lord  of  hosts."  MaL  i.  1 1.  "  From  the  rising  of  the  sun 
even  unto  the  going  down  of  the  same,  my  name  shall 
be  great  among  the  Gentiles;  and  in  every  place  incense 
shall  be  offered  unto  my  name,  and  a  pure  offering:  for 
my  name  shall  be  great  among  the  heathen,  saith  the 
Lord  of  hosts."  Isa.  xxi.  7.  "In  that  day  every  man 
shall  castaway  his  idols."  Jer.  iii.  17.  "Neither 
shall  they  walk  any  more  after  the  imagination  of  their 
evil  heart."  Jer.  x.  11.  "The  gods  that  have  not  made 
the  heavens  and  the  earth,  even  they  shall  perish  from 
the  earth,  and  from  under  these  heavens."  Gen.  xii.  3, 
"  In  thee  shall  all  the  families  of  the  earth  be  blessed." 
Psalm  ii.  8.  "Ask  of  me,  and  I  shall  give  thee  the 
heathen  for  thine  inheritance,  and  the  uttermost  parts 
of  the  earth  for  thy  possession."  Psalm  xxii.  27,  28. 
"  All  the  ends  of  the  earth  shall  remember,  and  turn 
unto  the  Lord;  and  all  the  kindreds  of  the  nations  shall 
worship  before  thee.  For  the  kingdom  is  the  Lord's; 
and  he  is  the  governor  among  the  nations."  Ps.  Ixvii.  4, 
7.  "  Thou  shalt  judge  the  people  righteously,  and  go- 
vern the  nations  upon  earth. — God  shall  bless  us;  and 
all  the  ends  of  the  earth  shall  fear  him."  John  xii.  32. 


92  KEVEALED   THEOLOGY. 

;'  And  I,  if  I  be  lifted  up  from  the  earth,  will  draw  all 
men  unto  me."  Ps.  lxxxvi.  9.  "  All  nations  whom  thou 
hast  made  shall  come  and  worship  before  thee,  0  Lord; 
and  shall  glorify  thy  name." 

5.  Before  the  Millennium  shall  be  fully  come,  the 
Jews  will  be  converted  to  Christ,  will  repossess  Je- 
rusalem, and  will  be  greatly  instrumental  in  the  conver- 
sion of  other  nations.  Rom.  xi.  15,  23—27.  u  If  the 
casting  away  of  them  be  the  reconciling  of  the  world, 
what  shall  the  receiving  of  them  be,  but  life  from  the 
dead? — And  they  also,  if  they  abide  not  in  unbelief, 
shall  be  graffed  in:  for  God  is  able  to  graffthem  in  again. 
For  if  thou  wertcut  out  of  the  olive  tree  which  is  wild 
by  nature,  and  wert  graffed  contrary  to  nature  into  a 
good  olive  tree;  how  much  more  shall  these,  which  be 
the  natural  branches,  be  graffed  into  their  own  olive 
tree? — Blindness  in  part  is  happened  to  Israel,  until  the 
fulness  of  the  Gentiles  be  come  in.  And  so  all  Israel 
shall  be  saved:  as  it  is  written.  There  shall  come  out  of 
Zionthe  deliverer,  and  shall  turn  away  ungodliness  from 
Jacob:  for  this  is  my  covenant  unto  them,  when  I  shall 
take  away  their  sins."  Zech.  viii.  22,  23.  u  Yea,  many 
people  and  strong  nations  shall  come  to  seek  the  Lord 
of  hosts  in  Jerusalem,  and  to  pray  before  the  Lord. 
Thus  saith  the  Lord  of  hosts;  In  those  days  it  shall  come 
to  pass,  that  ten  men  shall  take  hold  out  of  all  languages 
of  the  nations,  even  shall  take  hold  of  the  skirt  of  him 
that  is  a  Jew,  saying,  We  will  go  with  you:  for  we  have 
heard  that  God  is  with  you."  Zech.  x.  6—10.  "  I  will 
bring  them  again,  to  place  them;  fori  have  mercy  upon 
them:  and  they  shall  be  as  though  I  had  not  cast  them 
off: — I  will  hiss  for  them  and  gather  them;  for  I  have 


KEVEALED  THEOLOGY.  93 

redeemed  them: — I  will  sow  them  among  the  people: 
and  they  shall  remember  me  in  far  countries;  and  they 
shall  live  with  their  children,  and  turn  again.  I  will 
bring  them  again  also  out  of  the  land  of  Egypt,  and  ga- 
ther them  out  of  Assyria;  and  I  will  bring  them  into 
the  land  of  Gilead  and  Lebanon."  See  also  Deut.  xxx. 
1—10.  Isa.  xi.  10—16.  Jer.  xxiii.  3—8.  Jer.  iii. 
14—19.  Jer.  xxx.  7—10,  and  xxxi.  31—34. 

Sec.  XII.  To  apply  the  truth  to  the  minds  of  men 
for  their  conviction,  conversion,  edification  in  holiness, 
and  complete  salvation,  the  Holy  Ghost  employs  at  dif- 
ferent times,  and  in  various  ways,  all  the  means  of  grace 
which  Christ  as  head  of  the  church  has  instituted.  This 
will  be  evinced  by  an  exhibition  of  these  means  in  the 
following  chapter. 

Isa.  xxxiii.  6.  "  Wisdom  and  knowledge  shall  be  the 
stability  of  thy  times,  and  strength  of  salvation." 


CHAPTER  VII. 

Of  the  Means  of  Grace  employed  by  the  Holy  Spirit* 

Sec.  I.  Jesus  Christ  has  instituted  one  visible  church 
in  the  world,  consisting  of  all  those  throughout  the  world, 
that  profess  the  true  religion,  together  with  their  chil- 
dren; and  the  Holy  Spirit  employs  this  catholic  visible 
church  as  a  means  of  grace. 

*  On  the  means  of  grace,  Read  Dwight's  Theology,  from  Ser- 
mon 135th  to  162d  inclusive. 

9 


94  REVEALE1*   THEOLOGY 

1  Cor.  xii.  12—27.    "For  as  the  body  is  one,  and 
hath  many  members,  and  all  the  members  of  that  one 
body,  being  many,  are  one  body;  so  also  is  Christ.     For 
by  one  Spirit  we  are  all  baptized  into  one  body,  whether 
we  be  Jews  or  Gentiles,  whether  we  be  bond  or  free; 
and  have  all  been  made  to  drink    into  one  Spirit.     For 
the  body  is  not  one  member,  but  many, — yet  one  body. 
And  the  eye  cannot  say  unto  the  hand,  I  have  no  need 
of  thee:  nor  again  the  head  to  the  feet,  I  have  no  need 
of  you."  Acts  ii.  39.  "  For  the  promise  is  unto  you  and 
to  your  children."  Matt.  xix.  14.  "  Suffer  little  chil- 
dren to  come  unto  me  and  forbid  them  not,  for  of  such 
is  the  kingdom  of  heaven."  Psal.  1. 2.  u  Out  of  Zion,  the 
perfection  of  beauty,  God  hath  shined."  1  Cor.  vii.  14. 
"  For  the  unbelieving  husband  is  sanctified  by  the  wife, 
and  the  unbelieving  wife  is  sanctified  by  the  husband: 
else  were  your  children  unclean;  but  now  are  they  holy." 
Rom.  xi.  26.  "  And   if  the  root  be  holy,  so  are   the 
branches."  Psal.  lxxxvii.  5, 6.  "  Of  Zion  it  shall  be  said, 
This  and  that  man  were  born  in  her,"  &c.    Micah  iv. 
1,2.  "  The  mountain  of  the  house  of  the  Lord  shall  be 
established  in  the  top  of  the  mountains,  and  it  shall  be 
exalted   above  the  hills;  and  people  shall  flow  unto  it: 
and  many  nations  shall  come,  and  say,  Come  and  let  us 
go  up  to  the  mountain  of  the  Lord,  and  to  the  house  of  the 
God  of  Jacob;  and  he  will  teach  us  of  his  ways,  and  we 
will  walk  in  his  paths:  for  the  law  shall  go  forth  of  Zion, 
and  the  word  of  the  Lord  from  Jerusalem."  Isa.  ii.  2,  3. 
Isa.  xlvi.  13.  UI  bring  near  my  righteousness;  it  shall 
not  be  far  off;  and  my  salvation  shall  not  tarry;  and  I 
will  place  salvation  in  Zion,  for  Israel  my  glory."  John 
iv.  22.  "  Salvation  is  of  the  Jews." 


REVEALED    THEOLOGY.  !*i> 

J.  The  visible  churth  is  a  great  instrument  in  the 
hand  of  the  Spirit,  of  dispensing  grace,  because  she  is 
the  depository  of  the  Bible,  which  she  shall  send  to  all 
people;  because  she  supports  by  her  temporal  wealth 
and  by  her  prayers  the  ministers,  which  are  given  to  her, 
and  the  ordinances  of  public  worship*  because  she  shall 
send  the  Gospel  Ministry  to  every  nation,  by  her  exer- 
tions; because  her  children  shall  be  nurtured  in  the  fear 
of  the  Lord,  through  her  example,  precepts,  and  care; 
because  her  Redeemer  has  been  born  of  her  according 
to  the  flesh,  and  has  come  to  her  with  his  almighty  pow- 
er to  save;  and  because  the  Holy  God  has  chosen  her 
for  his  residence,  his  rest,  and  his  glory.  Psal.  cxxxii.  13 
— 18.  "The  Lord  hath  chosen  Zion;  he  hath  desired 
it  for  his  habitation.  This  is  my  rest  forever:  here  will 
I  dwell;  for  1  have  desired  it.  I  will  abundantly  bless 
her  provision:  I  will  satisfy  her  poor  with  bread.  I  will 
also  clothe  her  priests  with  salvation:  and  her  saints  shall 
shout  aloud  for  joy,"  &c.  Rom.  iii.  1,  2.  "  What  profit 
is  there  of  circumcision?  Much  everyway:  chiefly  be- 
cause unto  them  were  committed  the  oracles  of  God." 

2.  For  the  building  up  of  the  visible  church,  out  of 
which  the  invisible  is  to  be  raised,  God  instituted  mar- 
riage, and  consecrated  the  matrimonial  relation.  Mala- 
chi  ii.  14 — 16.  "Yet  ye  say,  Wherefore?  Because  the 
Lord  hath  been  witness  between  thee  and  the  wife  of  thy 
youth,  against  whom  thou  hast  dealt  treacherously:  yet 
is  she  thy  companion,  and  the  wife  of  thy  covenant. 
And  did  not  he  make  one?  Yet  had  he  the  residue  of 
the  Spirit.  And  wherefore  one?  That  he  might  seek  a 
godly  seed.  Therefore  take  heed  to  your  spirit,  and 
let  none  deal  treacherously  against  the  wife  of  his  youth. 


96  KEVEALED  THEOLOGY. 

For  the  Lord,  the  God  of  Israel  saith,  that  he  hateth 
putting  away:  for  one  covereth  violence  with  his  gar- 
ment, saith  the  Lord  of  hosts;  therefore  take  heed  to 
your  spirit,  that  ye  deal  not  treacherously." 

Sec.  If.  Before  the  Christian  dispensation  of  the  co- 
venant of  peace  commenced  in  the  Church,  the  Holy 
Spirit  employed  as  the  principal  means  of  grace  to  man- 
kind, (1.)  the  observance  of  the  sabbath;  (2.)  the  rite 
of  sacrifice;  (3.)  parental  and  patriarchal  instruction 
and  government;  (4.)  special  manifestations  of  the  di- 
vine presence,  and  revelations  of  the  divine  will;  (5.) 
the  ministration  of  angels;  (6.)  the  sacrament  of  cir- 
cumcision; (7.)  the  paschal  supper;  (8.)  the  public 
proclamation  of  the  moral  law  from  Sinai;  (9)  the  or- 
dinances contained  in  the  ceremonial  law;  (10.)  the 
worship  of  the  synagogue;  (11.)  the  inspired  counsels, 
visions,  and  miraculous  works  of  the  prophets;  and  (12.) 
the  peculiar  dispensations  of  providence  to  the  people 
of  Israel  and  the  nations  around  them. 

1  Cor.  xii.  4 — 7.  "  Now  there  are  diversities  of 
gifts,  but  the  same  Spirit.  And  there  are  differences  of 
administrations,  but  the  same  Lord.  And  there  are  di- 
versities of  operations,  but  it  is  the  same  God  which 
worketh  all  in  all.  But  the  manifestation  of  the  Spirit 
is  given  to  every  man  to  profit  withal." 

A  few  passages  will  be  cited  in  reference  to  each  of 
the  foregoing  items. 

1.  Gen.  ii.  2,  3.  "And  on  the  seventh  day  God 
ended  his  work  which  he  had  made;  and  he  rested  on 
the  seventh  day  from  all  the  work  which  he  had  made: 
and  God  blessed  the  seventh  day,  and  sanctified  it; 
[i,  e.  set  it  apart]  because  that  in  it  he  had  rested  from 


REVEALED  THEOLOGY.  97 

all  his  work  which  God  created  and  made."  Exod. 
xvi.  23,  25,  26.  "  To-morrow  is  the  rest  of  the  holy 
sabbath  unto  the  Lord:  bake  that  which  ye  will  bake 
to-day,  &c.  Eat  that  to-day;  for  to-day  is  a  sabbath 
unto  the  Lord:  to-day  ye  shall  not  find  it  in  the  field. 
Six  days  shall  ye  gather  it;  but  on  the  seventh  day, 
which  is  the  sabbath,  in  It  there  shall  be  none." 

2.  Gen.  iii.  21.  "  Unto  Adam  also  and  to  his  wife 
did  the  Lord  God  make  coats  of  skins,  and  clothed 
them."  Gen.  iv.  4.  "  And  Abel,  he  also  brought  of 
the  firstlings  of  his  flock  and  of  the  fat  thereof.  And 
the  Lord  had  respect  unto  Abel  and  his  offering."  Gen. 
viii.  20,  21.  "Noah  builded  an  altar  ur  to  the  Lord; 
and  took  of  every  clean  beast,  and  of  every  clean  fowl, 
and  offered  burnt  offerings  on  the  altar:  and  the  Lord 
God  smelled  a  sweet  savour."  Gen.xxii.2 — 13.  "And 
he  said,  Take  now  thy  son,  thine  only  son  Isaac,  whom 
thou  lovest,  and  get  thee  into  the  land  of  Moriah;  and 
offer  him  there  for  a  burnt-offering  upon  one  of  the 
mountains  which  I  will  tell  thee  of,"  &c.  In  this  case 
a  ram  was  sacrificed,  however,  in  the  place  of  Isaac; 
and  thus  God  prefigured  the  offering  up  of  his  only  be- 
gotten Son,  the  Lamb  of  God,  for  sinful  men. 

3.  Gen.  xviii.  18,  19.  "Abraham  shall  surely  be- 
come a  great  and  mighty  nation,  and  all  the  nations  of 
the  earth  shall  be  blessed  in  him:  for  I  know  him,  that 
he  will  command  his  children  and  his  household  after 
him,  and  they  shall  keep  the  way  of  the  Lord,  to  do 
justice  and  judgment;  that  the  Lord  may  bring  upon 
Abraham  that  which  he  hath  spoken  of  him."  Gen. 
xxxv.  2,  3.  "  Then  Jacob  said  unto  his  household,  and 
to  all  that  were  with  him,  Put  away  the  strange  gods 

9* 


98  REVEALED   THEOLOGif. 

that  arc  among  you,  and  be  clean,  and  change  your 
garments:  and  let  us  arise  and  go  up  to  Bethel;  and  I 
will  make  there  an  altar  unto  God."     2  Sam.  vi.  20. 
"  Then  David  returned  to  bless  his  household."   1  Sam. 
iii.  13.     "I  have  told  him  that  I  will  judge  his  house 
forever  for  the  iniquity  which  he  knoweth,  because  his 
sons  made  themselves  vile,  aneHie  restrained  them  not." 
4.  Gen.  iii.  8 — 21.     "  And  they  heard  the  voice 
of  the  Lord  God   walking  in  the  garden,"  &c.     Gen. 
vi.  13.     "And  God  said  unto  Noah,  the  end  of  all  flesh 
is  come  before  me;"  &c.     Gen.  xii.  1 — 3,  7.     "  Now 
the  Lord  God  had  said  unto  Abraham,"  &c.    "  And  the 
Lord  appeared  unto  Abraham,"  &c.    Gen.  xv.     "  The 
Lord  came  unto  Abraham  in  a  vision,"  &c.    Gen.  xvii. 
1 — 22.     "  The  Lord   appeared  to  Abraham,  and  said 
unto  him,"  &c.     "  And  he  left  off  talking  with  him, 
and  God  went  up  from  Abraham."     Gen.   xx.  vi.  2. 
God  appeared  to  Isaac.     Gen.  xxviii.  13.     The  Lord 
appeared   to   Jacob.      Gen.   xxxvi.    24 — 30.      Jacob 
wrestled  with  a  man,  and  said,  "  I  have  seen  God  face 
to  face."     Exodus  iii.  throughout.     "  The  angel  of  the 
Lord,"  or  the  angel  Jehovah,  "  appeared  unto  him  in 
a  flame  of  fire" — and  said,  u  I  am  the  God  of  thy  fa- 
ther, the  God  of  Abraham,  the  God  of  Isaac  and  the 
God   of  Jacob." — "And  God  said  unto  Moses,  I  am 
that  I  am;"  &c.    Exod.  iv.  1 — IT,  and  vi.  2.  3.  Ex- 
od.  xiii.  21,  22.     "  And  the  Lord  went  before  them  by 
day  in   a  pillar  of  a  cloud,  to  lead  them  the  way;  and 
by  night  in  a  pillar  of  fire,  to  give  them  light;  to  go  by 
day  and  night:"  &c.     Exod.  xxiv.  16,  17.     "And  the 
glory  of  the  Lord   abode  upon   mount  Sinai,   and  the 
cloud  covered  it  six  days:  and  the  seventh  day  he  call- 


REVEALED    THEOLOGY.  99 

eel  unto  Moses  out  of  the  midst  of  the  cloud.  And  the 
sight  ot  (he  glory  of  the  Lord  was  like  devouring  fire 
on  the  top  of  the  mount,  in  the  eyes  of  the  children  of 
Israel."  Exod.  xxxiii.  9 — 1  J.  "  And  it  came  to  pass, 
as  Moses  entered  into  the  tal  ,   the  cloudy  pillar 

descended,  and  stood  at  the  door  of  the  tabernacle,  and 
the  Lord  talked  with  Moses,  And  all  the  people  saw 
the  cloudy  pillar  stand  at  the  tabernacle  door.  And 
the  Lord  spake  unto  Moses  face  to  face,  as  a  man 
speaketh  unto  his  friend."  Exod.  xxxiv.  5 — 8.  "  And 
the  Lord  descended  in  the  cloud,  and  stood  with  him 
there,  and  proclaimed  the  name  of  the  Lord.  And  the 
Lord  passed  by  before  him,"  &c.  Exod.  xl.  34 — 38. 
"  Then  a  cloud  covered  the  tent  of  the  congregation, 
and  the  glory  of  the  Lord  filled  the  tabernacle,"  &c. 
Lev.  ix.  24.  u  And  there  came  fire  out  from  before  the 
Lord,  and  consumed  upon  the  altar  the  burnt  offering 
and  the  fat;  which  when  all  the  people  saw,  they 
shouted  and  fell  on  their  faces."  Lev.  xvi.  2,  3. 
"  Speak  unto  Aaron  thy  brother,  that  he  come  not  at 
all  times  into  the  holy  place  within  the  veil  before  the 
mercy  seat,  which  is  upon  the  ark;  that  he  die  not;  for 
I  will  appear  in  the  cloud  upon  the  mercy  seat,"  &c. 
Numb.  vii.  89.  "  And  when  Moses  was  gone  into  the 
tabernacle  of  the  congregation  to  speak  with  him,  then 
he  heard  the  voice  of  one  speaking  unto  him  from  of! 
the  mercy  seat  that  was  upon  the  ark  of  testimony, 
from  between  the  two  cherubims."  Numb,  xxvii.  21. 
"  He  shall  stand  before  Elcazar  the  priest,  who  shall 
ask  counsel  for  him  after  the  judgment  of  Urim  before 
the  Lord:  at  his  word  shall  they  go  out,  and  at  his 
word  they  shall  come  in,  both  he  and  all  the  children 


100  REVEALED    THEOLOGV. 

of  Israel  with  him,  even  all  the  congregation."  Exod. 
xxviii.  30.  Levit.  viii.  8.  1  Sam.  xxviii.  6.  2  Chron. 
vii.  1 — 3.  a  Now  when  Solomon  had  made  an  end  of 
praying,  the  fire  came  down  from  heaven,  and  consum- 
ed the  burnt  offering  and  the  sacrifices;  and  the  glory 
of  the  Lord  filled  all  the  house,"  &c.  Josh.  v.  13—15, 
and  vi.  2.  '-When  Joshua  was  by  Jericho — there 
stood  a  man  over  against  him,  with  his  sword  drawn  in 
his  hand, — and  he  said, — as  captain  of  the  host  of  the 
Lord  am  I  now  come.  And  Joshua  fell  on  his  face  to 
the  earth,  and  did  worship,  and  said  unto  him,  What 
saith  my  Lord  unto  his  servant? — And  the  Lord  [the 
Jehovah]  said  unto  Joshua,  See  I  have  given  into  thy 
hand  Jericho." 

For  an  account  of  the  manifestation  of  Jehovah  by 
those  symbols  of  the  three-fold  essence  of  the  deity,  the 
cherubim,  see  2  Sam-  xxii.  11.  Ezek.  i.  4 — 28.  iii. 
23,  viii.  4,  and  x.  throughout.  Cherubim  are  not  intel- 
ligent beings  that  now  exist;  but  they  were  hierogly- 
phics of  the  divine  subsistence. 

Dan.  iii.  25.  "  Lo,  I  see  four  men  loose,  walking 
in  the  midst  of  the  fire,  and  they  have  no  hurt;  and  the 
form  of  the  fourth  is  like  the  Son  of  God  "  This  was 
the  captain  who  appeared  to  Joshua,  and  whose  parti- 
cipation of  the  divine  essence  was  symbolized  by  the 
head  of  a  man  joined  to  the  head  of  the  lion  in  the  che- 
rubim. 

5.  Jehovah  Jesus  often  appeared  as  the  angel  of  the 
Lord.  Gen.  xxii.  11.  "The  angel  of  the  Lord  call- 
ed unto  him  out  of  heaven,  and  said  Abraham,  Abra- 
ham:" &c.  In  the  form  of  an  angel  Christ  appeared  to 
Abraham,  in  company  with  two  angels;  Gen.  xviii.  1 — 


REVEALED   THEOLOGY.  101 

3,  13,  14,  23— 33:— to  Hagar;  Gen.  xvi.  7:— to  Ba- 
laam; Numb.  xxii.  22 — 35: — to  Israel  at  Bochim; 
Judges  ii.  1 — 5: — to  Gideon;  Judges  vi.  11 — 24: — to 
Manoah;  Judges  xiii.: — and  to  many  others.  Inferior 
angels  have  frequently  appeared;  as  for  instance,  two 
to  Lot  in  Sodom.  Gen.  xix.  1.  Several  to  Jacob  on 
the  ladder.  Gen.  xxviii.  2.  One  to  David,  and  others. 
2  Sam.  xxiv.  15—17.  Zech.  i.  9.  Dan.  iii.  28.  Dan. 
ix.  21 — 23.  Gabriel  came  in  the  form  of  a  man,  to 
Daniel:  and  to  Zecharias,  and  to  Mary.  Luke  i.  19, 
26.  Luke  ii.  10,  13. 

6.  Gen.  xvii.  9 — 14.  "  Thou  shalt  keep  my  cove- 
nant therefore,  thou  and  thy  seed  after  thee  in  their  ge- 
nerations. This  is  my  covenant,  which  ye  shall  keep 
between  me  and  you  and  thy  seed  after  thee;  Every 
man  child  among  you  shall  be  circumcised,"  &c. 

Deut.  x.  16.  "  Circumcise  therefore  the  foreskin  of 
your  heart."  Acts  vii.  8.  "  He  gave  Abraham  the  cove- 
nant of  circumcision."  Rom.  iii.  1,  2.  "  What  profit  is 
there  of  circumcision?  Much  every  way."  By  this  ordi- 
nance, which  assured  Abraham  of  the  coming  of  the 
Saviour  from  his  loins,  the  gospel  was  preached  to  him. 
Gal.  iii.  8.  "  The  scripture,  foreseeing  that  God  would 
justify  the  heathen  through  faith,  preached  before  the 
gospel  unto  Abraham,  saying,  in  thee  shall  all  nations 
be  blessed." 

7.  Exod.  xii.  3—28,  and  xiii.  3—16.  1  Cor.  v.  7. 
"  Christ  our  passover  is  sacrificed  for  us."  Heb.  xi.  28. 
"  Through  faith  he  kept  the  passover." 

8.  Exod.  xix.  and  xx.  throughout.  James  ii.  9,  10. 
"  Ye  commit  sin,  and  are  convinced  of  [by]  the  law  as 
transgressors.  For  whosoever  shall  keep  the  whole  law, 


102  REVEALED    THEOLOGY. 

and  yet  offend  in  one  point,  he  is  guilty  of  all.  For  the 
law  said,  Do  not  commit  adultery,"  &c.  Gal.  iii.  24. 
"  The  law  was  our  schoolmaster  to  bring  us  unto 
Christ,  that  we  might  be  justified  by  faith."  Gal.  iii. 
17 — 26.  "  Wherefore  then  serveth  the  law?  It  was  add- 
ed because  of  transgressions  till  the  Seed  should  come 
to  whom  the  promise  was  made." 

9.  The  ceremonial  law,  which  appointed  various 
rites,  was  a  law  of  "  a  carnal  commandment,  designed 
to  be  a  shadow  of  good  things  to  come."  Heb.  vii.  11, 
16,  and  x.  1.  This  "  law  made  nothing  perfect."  Heb. 
vii.  19.  This  "  law  of  commandments  concerning  ordi- 
nances," Christ  abolished  by  his  death,  and  thereby 
broke  down  "  the  middle  wall  of  partition"  between 
Jews  and  Gentiles;  (Eph.  ii.  14,  15.)  but  not  until  it 
had  accomplished  the  object  for  which  it  was  given.* 

10.  Acts  xv.  21.  u  For  Moses  of  old  time  hath  in  eve- 
ry city  them  that  preach  him,  being  read  in  the  syna- 
gogue every  sabbath  day."f  Psalm  lxxiv.  8,  proves,  that 
there  were  synagogues  in  the  days  of  Asaph. 

11.  Moses  was  an  eminent  prophet  of  God,  and  of 
his  instructions  we  read  every  where  in  his  five  books  of 
the  Old  Testament.  All  the  books  of  the  Old  Testa- 
ment were  written  by  prophets,  and  contain  records  of 
their  visions,  counsels,  and  miraculous  works.  It  is 
enough  to  mention  the  names  of  Elijah,  Elisha,  Ezra, 
David,  Isaiah,  and  Jeremiah. 

12.  Exod.  vii.  5.  "The  Egyptians  shall  know  that  I 

*  Read  JW-Ewen  on  the  Types. 

j-  Read  Godwin's  Muses  and  Anron>  and  Buxtorf  on  the  Hebreu 
Synagogue,  in  Latin. 


REVEALED  THEOLOGY.  103 

am  the  Lord.1'     Exod.  xiv.  4,  18,  31.  "  I  will  be  hon- 
oured upon  Pharaoh  and  upon   all   his  host;  that  the 
Egyptians  may  know  that  I  am  the  Lord." — "  And  Is- 
rael saw  that  great  work  which  the  Lord  did  upon  the 
Egyptians:  and  the  people  feared  the  Lord,  and  believed 
the  Lord."    Numb.  xvi.  5.  "  And  he  spake  unto  Korah 
and  unto  all  his  company,  saying,  Even  to-morrow  the 
Lord  will  show  who  are  his,  and  who  is  holy;  and  will 
cause  him  to  come  near  unto  him:  even  him  whom  he 
hath  chosen  will  he  cause  to  come  near  unto  him."  Ba- 
laam said  of  Israel,  Numb.  xxiv.  5,  8,  "  How  goodly 
are  thy  tents,  O  Jacob,  and  thy  tabernacles,  0  Israel." 
— "  God  brought  him  forth  out  of  Egypt;  he  hath  as  it 
were  the  strength  of  an  unicorn:  he  shall  eat  up  the  na- 
tions his  enemies,  and  shall  break  their  bones,   and 
pierce  them  through  with  his  arrows."  Lev.  xx.  23 — 26. 
"  Ye  shall  not  walk  in  the  manners  of  the  nations,  which 
I  cast  out)  before  you:  for  they  committed  all  these  things, 
and  therefore  I  abhorred  them.     But  I  have  said  unto 
you,  ye  shall  inherit  their  land,  and  I  will  give  it  unto 
you  to  possess  it,  a  land  that  floweth  with  milk  and  ho- 
ney:  I  am  the  Lord  your  God,  which  have  separated 
you  from  other  people. — And  ye  shall  be  holy  unto  me: 
for  1  the  Lord  am   holy,   and  have  severed  you  from 
other  people,  that  ye  should  be  mine."    Judges  ii.  1,  3, 
14—23. 

Sec.  III.  The  Holy  Spirit  employed  the  special  min- 
istry and  baptism  of  John,  the  Baptizer,  as  a  means  of 
grace,  when  he  came  as  the  last  of  the  prophets,  and  the 
immediate  forerunner  of  Jesus  Christ,  to  close  the  Le- 


164  REVEALED  THEOLOGY. 

vitical,  and  introduce  the  Christian  dispensation,  of  the 
covenant  of  Redemption.* 

1.  Malachi  iv.  5,  6.  "  Behold  I  will  send  you  Elijah 
the  prophet  before  the  coming  of  the  great  and  dreadful 
day  of  the  Lord;  and  he  shall  turn  the  heart  of  the  fa- 
thers to  the  children,  and  the  heart  of  the  children  ta 
their  fathers,  lest  I  come  and  smite  the  earth  with  a 
curse."  Luke  i.  15,  16,  17,76—79.  "  He  shall  be 
filled  with  the  Holy  Ghost  from  his  mother's  womb. 
And  many  of  the  children  of  Israel  shall  he  turn  to  the 
Lord  their  God.  And  he  shall  go  before  him  in  the  spi- 
rit and  power  of  Elias,  [Elijah,]  to  turn  the  hearts  of 
the  fathers  to  the  children,  and  the  disobedient  to  the 
wisdom  of  the  just;  to  make  ready  a  people  prepared  for 
the  Lord. — And  thou,  child,  shalt  be  called  the  prophet  of 
the  Highest:  for  thou  shalt  go  before  the  face  of  the  Lord 
to  prepare  his  ways;  to  give  knowledge  of  salvation  unto 
his  people  by  the  remission  of  sins,"  &c.  Luke  iii.  3 — 
18.  "  He  came  into  all  the  country  about  Jordan, 
preaching  the  baptism  of  repentance  for  the  remission  of 
sins;"  &c.  Luke  vii.  24—30.  "  This  is  he  of  whom  it 
is  written.  Behold,  I  send  my  messenger  before  thy  face, 
which  shall  prepare  thy  way  before  thee.  For  I  say  unto 
you,  Among  those  that  are  born  of  women  there  is  not 
a  greater  prophet  than  John  the  Baptist:  but  he  that  is 
least  in  the  kingdom  of  God  is  greater  than  he.  And 
all  the  people  that  heard  him,  and  the  publicans,  justi- 
fied God,  being  baptized  with  the  baptism  of  John,"  &c. 
Matt.  iii.  throughout.  Acts  xix.  1 — 5.  Some  who  had 
been  baptized  with  John's  baptism,  were  subsequently 

*  Read  the  Rev.  Robert  Hall,  a  baptist,  on  Communion. 


REVEALED   THEOLOGY.  105 

baptized  with  the  Christian  baptism.  John  iii.  23, 
"  And  John  also  was  baptizing  in  iEnon  near  Salim, 
because  there  was  much  Water  there,"  or  literally,  be- 
cause there  were  many  waters^  or  streams,  there;  "  and 
they  came  and  were  baptized."  Luke  vii.  29.  "  Being 
baptized  with  the  baptism  of  John."  Acts  xiii.  24,  and 
xviii.  25.  "The  baptism  of  repentance."  "Knowing 
only  the  baptism  of  John." 

2.  The  disciples  of  Christ,  before  his  resurrection, 
dispensed  John's  baptism.  John  iv.  1,2.  u  The  Pha- 
risees had  heard  that  Jesus  made  and  baptized  more 
disciples  than  John,  (though  Jesus  himself  baptized  not, 
but  his  disciples.")  John  iii.  26. 

3.  John  baptized  Christ  with  a  baptism  introductory 
to  his  entrance  on  his  priestly  office.  Matt.  iii.  13 — 17. 
Exod.  xxix.  4 — 9.  "  And  Aaron  and  his  sons  thou  shalt 
bring  unto  the  door  of  the  tabernacle  of  the  congrega- 
tion, and  shalt  wash,"  that  is,  baptize  "  them  with  wa- 
ter:— and  thou  shalt  consecrate  Aaron  and  his  sons;"  by 
this  sacerdotal  baptism. 

Sec.  IV.  Since  the  introduction  of  the  Christian  dis- 
pensation, the  Holy  Ghost  has  employed,  as  means  of 
grace,  First,  the  special  ministry  of  divinely  inspired 
Apostles  and  Evangelists,  who  preached  the  gospel,  re- 
corded the  revelations  of  the  New  Testament,  and  left 
us  injunctions  and  examples  of  permanent  obligation  in 
the  church  of  God. 

Eph.  iv.  11 — 15.  "  And  he  gave  some,  apostles;  and 
some,  prophets;  and  some,  evangelists;  and  some,  pas- 
tors and  teachers;  for  the  perfecting  of  the  saints,  for  the 
work  of  the  ministry,  for  the  edifying  of  the  body  of 
Christ:  till  we  all  come  in  the  unity  of  the  faith,  and  of 
10 


106  REVEALED  THEOLOGY. 

the  knowledge  of  the  Son  of  God,  unto  a  perfect  mail, 
unto  the  measure  of  the  stature  ofthefialnessof  Christ:" 
&c.  1  Cor.  xii.  28—30.  u  And  God  hath  set  some  in 
the  church,  first,  apostles,"  &c.  1  Cor.  ix.  1.  u  Am  I 
not  an  apostle?— Have  I  not  seen  Jesus  Christ  our 
Lord?"  Luke  vi.  13.  "  He  called  unto  him  his  disciples: 
and  of  them  he  chose  twelve,  whom  also  he  named  apos- 
tles." 2  Cor.  xii.  12.  "  Truly  the  signs  of  an  apostle 
were  wrought  among  you  in  all  patience,  in  signs,  and 
wonders,  and  mighty  deeds." 

To  constitute  an  apostle,  it  was  requisite  that  one 
should  have  seen  Christ  personally;  that  he  should  be 
commissioned  by  Christ  himself;  that  he  should  be  di- 
vinely inspired  to  teach,  and  write;  and  that  he  should 
have  the  gift  of  working  miracles.  Matt.  xii.  1,  19,  20. 
"And  when  he  had  called  unto  him  his  twelve  disci- 
ples, he  gave  them  power  against  unclean  spirits,  to  cast 
them  out,  and  to  heal  all  manner  of  sickness  and  all 
manner  of  disease. — It  shall  be  given  you  in  that  same 
hour  what  ye  shall  speak.  For  it  is  not  ye  that  speak, 
but  the  Spirit  of  your  Father  which  speaketh  in  you." 
Acts  ii.  43.  a  Many  wonders  and  signs  were  done  by 
the  Apostles."  Acts  v.  12.  u  By  the  hands  of  the  Apos- 
tles were  many  signs  and  wonders  wrought  among  the 
people."  Eph.  iii.  4,  5.  "  The  mystery  of  Christ,  which 
in  other  ages  was  not  made  known  unto  the  sons  of 
men,  as  it  is  now  revealed  unto  the  holy  Apostles  and 
Prophets  by  the  Spirit."  2  Pet.  iii.  2.  "Be  mindful  of 
the  words  which  were  spoken  before  by  the  Holy  Pro- 
phets, and  of  the  commandment  of  us  the  Apostles  of 
the  Lord  and  Saviour."  To  the  Apostles  Jesus  said, 
Luke  xxii.  29,  30,  "  I  appoint  unto  you  a  kingdom,  as 


REVEALED    THEOLOGY.  10*7 

my  Father  hath  appointed  unto  me;  that  ye  may  eat  and 
drink  at  my  table  in  my  kingdom,  and  sit  on  thrones 
judging  the  twelve  tribes  of  Israel."  Matt.  xvi.  18,  19. 
"  Upon  this  rock  I  will  build  my  church;  and  the  gates 
of  hell  shall  not  prevail  against  it.  And  I  will  give  un- 
to thee  the  keys  of  the  kingdom  of  heaven:  and  what- 
soever thou  shalt  bind  on  earth  shall  be  bound  in  hea- 
ven: and  whatsoever  thou  shalt  loose  on  earth  shall  be 
loosed  in  heaven." 

1  Thes.  i.  5 — 7.  u  Our  gospel  came  not  unto  you  in 
word  only,  but  also  in  power,  and  in  the  Holy  Ghost, 
and  in  much  assurance;  as  ye  know  what  manner  of 
men  we  were  among  you  for  your  sake.  And  ye  be- 
came followers  of  us,  and  of  the  Lord,  having  received 
the  word  in  much  affliction,  with  joy  of  the  Holy  Ghost: 
so  that  ye  were  ensamples  to  all  that  believe."  Matt. 
xxviii.  19,  20.  u  Go  ye,  therefore,  and  teach  all  nations: 
baptizing  them  in  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost:  teaching  them  to  observe 
all  things  whatsoever  I  have  commanded  you."  Heb.  ii. 
3,  4.  "  How  shall  we  escape,  if  we  neglect  so  great  sal- 
vation; which  at  first  began  to  be  spoken  by  the  Lord, 
and  was  confirmed  unto  us  by  them  that  heard  him;  God 
also  bearing  them  witness,  both  with  signs,  and  won- 
ders, and  with  divers  miracles,  and  gifts  of  the  Holy 
Ghost." 

The  writers  of  the  gospels  by  Mark  and  Luke,  and  of 
the  Acts  of  the  Apostles,  were  Evangelists,  and  not 
Apostles. 

Sec.  V.  Since  the  introduction  of  the  Christian  dis- 
pensation, the  Holy  Spirit  has  employed  as  his  principal 
means  of  grace,  Secondly,  the  ordinary  ministry  of  re- 


108  REVEALED   THEOLOGF. 

conciliation;  in  which  work,  Pastors,  and  Missionary 
Teachers  are  successors  to  the  Apostles  in  their  minis- 
terial, but  not  in  their  apostolical  office,  in  the  church; 
the  Apostleship  having  expired  with  those  who  saw 
Christ  and  were  personally  commissioned  by  him;  but 
the  ordinary  ministry  being  perpetual. 

EpL  iv.  11.  "And  he  gave  some — pastors  and 
teachers."  Matt,  xxviii.  19, 20.  "  Go  ye,  therefore,  and 
teach  all  nations,  baptizing  them,  &c. — and  lo,  I  am 
With  you  alway,  even  to  the  end  of  the  world."  Acts 
xv.  15,  16.  "  Nevertheless,  brethren,  1  have  written 
the  more  boldly  unto  you  in  some  sort,  as  putting  you 
in  mind,  because  of  the  grace  that  is  given  to  me  of  God, 
that  I  should  be  the  minister  of  Jesus  Christ  to  the  Gen- 
tiles, ministering  the  Gospel  of  God,  that  the  offering  of 
the  Gentiles  might  be  acceptable,  being  sanctified  by  the 
Holy  Ghost."  Eph.  vi.  21.  "Tychieus,  a  beloved  bro- 
ther and  faithful  minister  in  the  Lord,  shall  make  known 
to  you  all  things."  In  Col.  iv.  7.  Tychicus  is  styled  a 
"  faithful  minister  and  fellow  servant  in  the  Lord."  Col. 
i.  7.  "  Epaphras,  our  dear  fellow  servant,  who  is  for  you 
a  faithful  minister  of  Christ,"  Timothy  is  spoken  of,  (1 
Tim.  iv.  6.  and  1  Thes.  iii.  2.)  as  ua  good  minister  of 
Christ,  and  a  minister  of  God."  Acts  i.  17.  Judas  "  was 
numbered  with  us,  and  had  obtained  part  of  this  minis- 
try." 

Acts  i.  22,  25.  Matthias  was  called  by  the  Spirit  to 
a  take  part  of  this  ministry  and  apostleship."  Luke  i.  2. 
il  "Which  from  the  beginning  were — ministers  of  the 
word."  1  Cor.  17,  18,  21,23,24.  "  Christ  sent  me— - 
to  preach  the  Gospel:-  for  the  preaching  of  the  cross  is  to 
them  that  perish  foolishness;  but  unto  us  which  are  sav 


REVEALED  THEOLOGY.  1011 

cd  it  is  the  power  of  God."  "  It  pleased  God  by  the  fool- 
ishness of  preaching  to  save  them  that  believe."  "  But 
we  preach  Christ  crucified,"  &c.  1  Cor.  ii.  4,  13.  "  My 
speech  and  my  preaching  was  not  with  enticing  words 
of  man's  wisdom,  but  in  demonstration  of  the  Spirit,  and 
of  power."  "  Which  things  also  we  speak,  not  in  the 
words  which  man's  wisdom  teacheth,  but  which  the  Ho- 
ly Ghost  teacheth;  comparing  spiritual  things  with  spi- 
ritual." 1  Cor.  iii.  5,  9.  "  Who  then  is  Paul,  and  who 
is  Apollos^  but  ministers  by  whom  ye  believed,  even  as 
the  Lord  gave  to  every  man?"  "  We  are  labourers  to- 
gether with  God."  1  Cor.  iv.  1.  u  Let  a  man  so  account 
of  us  as  the  ministers  of  Christ,  and  stewards  of  the  mys- 
teries of  God."  2  Cor.  iii.  3 — -6.  <;  Ye  arc  manifestly 
declared  to  be  the  epistle  of  Christ  ministered  by  us, 
written  not  with  ink,  but  with  the  Spirit  of  the  living 
God;  not  in  tables  of  stone,  but  in  fleshly  tables  of  the 
heart;"  &c.  2  Cor.  v.  18—20.  a  All  things  are  of  God, 
who  hath  reconciled  us  to  himself  by  Jesus  Christ,  and 
hath  given  to  us  the  ministry  of  reconciliation;  to  wit, 
that  God  was  in  Christ  reconciling  the  world  unto  him- 
self, not  imputing  their  trespasses  to  them;  and  hath 
committed  unto  us  the  word  of  reconciliation.  Now 
then  we  are  ambassadors  for  Christ,  as  though  God  did 
beseech  you  by  us;  we  pray  you  in  Christ's  stead,  be  ye 
reconciled  to  God."  2  Tim.  i.  10,11.  «  Jesus  Christ— 
hath  abolished  death,  and  hath  brought  life  and  immor- 
tality to  light  through  the  gospel:  whereunto  I  am  ap- 
pointed a  preacher,  an  apostle,  and  a  teacher  of  the  Gen- 
tiles." 1  Tim.  i.  11,  12.  u  The  glorious  gospel  of  the 
blessed  God,— was  committed  to  my  trust."  "  And  I  thank 
Christ  Jesus  our  Lord,  who  hath  enabled  me,  for  that  he 
10*       ' 


110  REVEALED  THEOLOGY. 

counted  me  faithful,  putting  me  into  the  ministry."  1 
Tim.  ii.  7.  "I  am  ordained  a  preacher  and  an  apostle." 
2  Tim.  ii.  2.  "The  things  that  thou  hast  heard  of  me 
among  many  witnesses,  the  same  commit  thou  to  faithful 
men,  who  shall  be  able  to  teach  others  also."  1  Cor. 
xiii.  8.  "  Whether  there  be  prophecies,  they  shall  fail; 
whether  there  be  tongues,  they  shall  cease;  whether 
there  be  knowledge,  [of  a  miraculous  kind,]  it  shall 
vanish  away."  1  Cor.  iv.  1 5.  "  Though  ye  have  ten 
thousand  instructors  in  Christ,  yet  have  ye  not  many  fa- 
thers: for  in  Christ  Jesus  I  have  begotten  you  through 
the  gospel."  Philem.  ver.  10.  "  Onesimus,  whom  I  have 
begotten  in  my  bonds."  1  Tim.  i.  2.  "  Timothy,  my 
own  son  in  the  faith."* 

Sec.  VI.  Since  the  introduction  of  the  christian 
dispensation,  the  Holy  Ghost  has  employed  as  a  means 
of  grace,  Thirdly,  the  exercise  of  government  and  dis- 
cipline in  his  church,  in  which  private  Christians;  a 
single  Elder,  or  Bishop;  and  a  plurality  of  Elders  as- 
sembled in  Presbytery  or  in  council,  may  severally  par- 
ticipate, according  as  they  have  divinely  inspired  in- 
structions or  examples  in  the  Bible. 

1  Cor.  xii.  28.  "  And  God  hath  set  some  in  the 
church,  first  apostles,  secondarily  prophets,  thirdly  teach- 
ers, after  that  miracles,  then  gifts  of  healing,  helps, 
governments,  diversities  of  tongues."  2  Pet.  ii.  9,  10. 
••  The  Lord  knoweth  how — to  reserve  the  unjust  unto 
the  day  of  judgment  to  be  punished:  but  chiefly  them 
that  walk  after  the  flesh  in  the  lust  of  uncleanness,  and 

♦Read  Lectures  on  the  Nature  and  End  of  the  Sacred  Office, 
by  John  Smith  D.  I),  of  Cambleton:  and  Baxter's  Reformed  Pastor. 
Abridged  by  Palmer :— two  excellent  books. 


REVEALED  THEOLOGY".  lit 

despise  government."  Rom.  xiii.  1.  "  Let  every  soul  be 
subject  unto  the  higher  powers,"  whether  of  church  or 
state,  "  for  there  is  no  power  but  of  God:  the  powers 
that  be  are  ordained  of  God."  1  Thess.  v.  12.  "  And 
we  beseech  you,  brethren,  to  know  them  which  labour 
among  you,  and  are  over  you  in  the  Lord,  and  admonish 
you." 

1.  The  part  which  private -christians  may  take  in  the 
exercise  of  government  and  discipline  may  be  gathered 
from  the  following  passages.   Acts  i.  15,  23.    The  dis- 
ciples, one  hundred  and  twenty  in  number,  "  appointed 
two"  candidates  for  the  apostleship,  in  the  place  of 
Judas.  Actsvi.  1 — 6.  "  The  multitude  of  the  disciples" 
looked  out  among  themselves  seven  men  whom  they 
chore  for  Deacons.  Matt,  xviii.  15 — 17.  u  If  thy  brother 
shall  trespass    against  thee,  go  and  tell  him  his  fault 
between  thee  and  him  alone:  if  he  shall  hear  thee,  thou 
hast  gained  thy  brother.     But  if  he  will  not  hear  thee, 
then  take  with  thee  one  or  two  more,  that  in  the  mouth 
of  two  or  three  witnesses  every  word  may  be  establish- 
ed.   And  if  he  shall  neglect  to  hear  them,  tell  it  unto 
the  church:    but  if  he  neglect  to  hear  the  church,  let 
him  be  unto  thee  as  an  heathen  man  and  a  publican." 
When   an   offender  has  been  excommunicated  by  the 
proper  authority,  private  christians  are  to  enforce  disci- 
pline by  keeping  no  company  with  him.    2  Thess.  iii. 
G,  14,  15.    "  Now  wre  command  you,  brethren,  in  the 
name  of  our  Lord  Jesus  Christ,  that  ye  withdraw  your- 
selves from  every  brother  that  walketh  disorderly,  and 
not  after  the  tradition  which  he  received  of  us."  "  And 
if  any  man  obey  not  our  word  by  this  epistle,  note  that 
man,  and  have  no  company  with  him,  that  he  may  be 


112  REVEALED  THEOLOGY. 

ashamed.  Yet  count  him  not  as  an  enemy,  but  ad- 
monish him  as  a  brother."  1  Cor.  v.  11.  "  I  have 
written  unto  you  not  to  keep  company,  if  any  man  that 
is  called  a  brother  be  a  fornicator,  or  covetous,  or  an 
idolater,  or  a  railer,  or  a  drunkard,  or  an  extortioner; 
rvith  such  an  one,  no,  not  to  eat."  When  such  an  one 
is  restored  by  the  proper  authority,  private  brethren 
should  confirm  their  love  towards  him.  2  Cor.  ii.  8. 
"  Wherefore  I  beseech  you  that  you  would  confirm  your 
love  towards  him." 

Lev.  xix.  17.  "  Thou  shalt  not  hate  thy  brother  in 
thy  heart:  thou  shalt  in  any  wise  rebuke  thy  neighbour, 
and  not  suffer  sin  upon  him." 

2.  A  single  Elder,  called  from  the  Greek  a  Pres- 
byter or  Bishop,  may,  when  opportunity  presents,  and 
when  circumstances  require  it,  preach  the  word,  dispense 
the  ordinances  of  baptism  and  the  Lord's  supper,  organize 
particular  churches,  exercise  discipline,  and  ordain 
suitable  persons  to  the  offices  of  Bishops  and  Deacons. 

Luke  xxiv.  27.  "He  expounded  unto  them  in  all 
the  scriptures,  the  things  concerning  himself."  2  Tim. 
iv.  2.  "  Preach  the  word;  be  instant  in  season,  out 
of  season;  reprove,  rebuke,  exhort  with  all  long-suffer- 
ing and  doctrine." 

2  Tim.  i.  14,  and  ii.  2.  "  That  good  thing,  which  was 
committed  unto  thee,  keep  by  the  Holy  Ghost  which 
dwelleth  in  us."  "  The  same  commit  thou  to  faithful 
men."  1  Tim.  v.  22.  u  Lay  hands  suddenly  on  no 
man,  neither  be  partaker  of  other  men's  sins:  keep 
thyself  pure."  1  Tim.  i.  3.  u  I  besought  thee  to  abide 
still  at  Ephesus,  when  I  went  into  Macedonia,  that  thou 
mightcst  charge  some  that  they  teach  no  other  doctrine." 


REVEALED  THEOLOGY.  1 1 o 

1  Tim.  iii.  informs  Timothy  whom  he  should  ordain 
Bishops  and  Deacons,  and  whom  he  should  not: — u  not 
a  novice,"  but  men  of  "  good  report,"  who  had  been 
first  proved.  M  These  things  write  I  unto  thee — that 
thou  mayest  know  how  thou  oughtest  to  behave  thyself 
in  the  house  of  God,  which  is  the  church  of  the  living 
God."  Titus  i.  5.  "  For  this  cause  I  left  thee  in  Crete, 
that  thou  shouldst  set  in  order  the  things  that  are  want- 
ing, and  ordain  Eiders  in  every  city,  as  I  had  appointed 
thee."  Titus  iii.  10.  "  A  man  that  is  an  heretic,  after 
the  first  and  second  admonition,  reject."  1  Tim.  i.  20. 
"  Hymenius  and  Alexander — I  have  delivered  unto 
Satan." 

The  epistles  to  Timothy  and  Titus  are  principally 
devoted  to  the  delineation  of  the  character  of  Bishops, 
and  of  the  duties  which  devolve,  under  certain  circum- 
stances, on  every  scriptural  Elder  or  Bishop.  1  Tim. 
v.  20.  "  Them  that  sin  rebuke  before  all,  that  others 
also  may  fear."  Acts  xiii.  5.  u  And  they  had  also  John 
to  their  minister." 

3.  A  plurality  of  Elders,  consisting  of  two  or  more, 
assembled  in  Presbytery,  may  exercise  all  the  functions 
which  belong  to  the  office  of  an  Elder;  and  it  is  expe- 
dient that  such  a  Presbytery  should,  ordinarily,  contain 
some  Elders  who  do  not  labour  in  public  preaching. 

1  Tim.  v.  17.    aLet  the  Elders  that  rule  well* 

*  "  Let  the  Elders  who  preside  well,  be  counted  worthy  of 
double  honour,  especially  those  who  labour  in  preaching  and 
teaching."  Macknight's  Translation.  These  Ruling  Elders  were 
the  Presidents  or  Moderators  of  their  several  Presbyteries;  but 
they  were  not  in  all  cases  habitually  employed  in  preachicg 
and  catechising. 


114  REVEALED    THEOLOGY. 

be  counted  worthy  of  double  honour,  especially  they 
who  labour  in  the  word  and  doctrine,"  or  in  preaching, 
and  in  teaching  pupils.  1  Tim.  iv.  14.  "  Neglect  not 
the  gift  that  is  in  thee,  which  was  given  thee  by  pro- 
phecy, with  the  laying  on  of  the  hands  of  the  Pres- 
bytery." Acts.  xx.  17,  IS,  28.  "  And  from  Miletus  he 
sent  to  Ephesus,  and  called  the  Elders  of  the  church. 
And  when  they  were  come  he  said  to  them, — Take 
heed,  therefore,  unto  yourselves,  and  to  all  the  flock, 
over  the  which  the  Holy  Ghost  hath  made  you  over- 
seers, [Bishops,]  to  feed  the  church  of  God,  which  he 
hath  purchased  with  his  own  blood." 

Acts  xiv.  23.  Of  Paul  and  Barnabas  it  is  written, 
u  And  when  they  had  ordained  them  ELDERS  in 
every  church,  and  had  prayed  with  fasting,  they  com- 
mended them  to  the  Lord,  on  whom  they  believed." 

Acts.  xiii.  13.  "  Now  there  were  in  the  church  that 
was  at  Antioch  certain  prophets  and  teachers;  as  Bar- 
nabas, and  Simeon  that  was  called  Niger,  and  Lucius 
of  Cyrene,  and  Manaen,  which  had  been  brought  up 
with  Herod  the  tetrarch,  and  Saul.  As  they  minister- 
ed to  the  Lord,  and  fasted,  the  Holy  Ghost  said,  Sepa- 
rate me  Barnabas  and  Saul  for  the  work  whereunto  I 
have  called  them.  And  when  they  had  fasted  and 
prayed,  and  laid  their  hands  on  them,  they  sent  them 
away." 

2  Cor.  ii.  6 — 8.  "  Sufficient  to  such  a  man  is  this 
punishment,  which  was  inflicted  by  many.  So  that 
contrariwise,  ye  ought  rather  to  forgive  him,  and  com- 
fort him,  lest  perhaps  such  an  one  should  be  swallowed 
up  with  overmuch  sorrow.  Wherefore  I  beseech  you, 
that  ve  wrould  confirm  vour  love  towards  him."   1  Cor. 


REVEALED   THEOLOGY.  116 

v.  4,  5,  7,  13.  "  In  the  name  of  our  Lord  Jesus 
Christ,  when  ye  are  gathered  together,  and  my  spirit, 
with  the  power  of  the  Lord  Jesus,  to  deliver  such  an 
one  to  Satan,  for  the  destruction  of  the  flesh,  that  the 
spirit  may  be  saved. — Purge  out  therefore  the  old 
leaven. — Put  away  from  yourselves  that  wicked  per- 
son." 

4.  When  the  Eldership  or  Presbytery  of  a  particu- 
lar church,  or  section  of  the  church,  like  the  Presbyte- 
ry of  Ephesus  or  Antioch,  cannot  satisfactorily  decide 
any  matter,  the  subject  should  be  referred  to  a  council 
of  Elders  representing  the  whole  church. 

Acts  xv.  36.  "  When  therefore  Paul  and  Barnabas 
had  no  small  dissention  and  disputation  with  them,  they 
determined  that  Paul  and  Barnabas,  and  certain  others 
of  them,  should  go  up  to  Jerusalem  unto  the  apostles 
and  elders  about  this  question." 

Of  such  references  the  church  should  defray  the  ex- 
pense. Verse  3.  "  And  being  brought  on  their  way 
by  the  church." 

In  this  grand  council  at  Jerusalem  the  parties  were 
first  heard,  (ver.  4.)  and  then  the  Apostles  and  Elders, 
representing  the  whole  church,  freely  discussed  the 
subject  of  reference.  Verse  6.  "  And  the  apostles  and 
elders  came  together  for  to  consider  of  this  matter." 

During  the  debate,  the  parties  were  called  in,  and 
heard  more  fully  in  explanation.  Verse  12.  "  Then  all 
the  multitude  kept  silence,  and  gave  audience  to  Bar- 
nabas and  Paul,  declaring  what  miracles  and  wonders 
God  had  wrought  among  the  Gentiles  by  them." 

After  this  explanation,  the  council  resumed  the  dis- 
cussion of  the  subject  referred  to  them,  (ver.  13.)  and 


116  REVEALED  THEOLOGY. 

when  they  came  to  a  decision,  a  record  was  made  oi 
it;  (ver.  23.)  and  a  deputation  sent  with  it  to  the  church 
from  which  the  reference  came.  Verse  22.  "  Then 
pleased  it  the  apostles  and  elders,  with  the  whole  church, 
to  send  chosen  men  of  their  own  company  to  Antioch." 

This  deputation  convened  the  congregation  at  Anti- 
ech,  and  delivered  the  written  decision;  (ver.  30.)  and 
when  the  public  preachers  belonging  to  this  special 
commission  had  preached  on  the  subject  of  reference, 
all  but  Paul,  Silas,  and  Barnabas,  returned  to  the  Apos- 
tles, no  doubt  to  report  their  proceedings,  and  the  state 
of  the  church.  Verse  32—35.  "  And  Judas  and  Silas 
being  prophets  also  themselves,  exhorted  the  brethren 
with  many  words  and  confirmed  them.  And  after  they 
had  tarried  there  a  space,  they  were  let  go  in  peace 
from  the  brethren  unto  the  apostles,"  &c. 

5.  To  prevent  impostors  from  abusing  the  ordinances 
of  God's  house,  and  the  confidence  of  his  people,  per- 
sons who  are  in  good  standing  in  the  church,  either  as 
private  Christians  or  public  officers,  and  wish  to  travel, 
or  change  the  place  of  their  residence,  ought  to  be  fur- 
nished with  letters  of  recommendation  from  one  or  more 
of  their  Elders. 

1  Cor.  xvi.  3.  "  Whomsoever  ye  shall  approve  by 
your  letters,  them  will  I  send  to  bring  your  liberality  to 
Jerusalem."  2  Cor.  iii.  1  "Need  we,  as  some  others, 
epistles  of  commendation  to  you,  or  letters  of  commen- 
dation from  )ou?"* 

*  Read  Letters  and  a  Continuation  of  Letters  concerning  the  Con- 
stitution and  Order  of  the  Christian  Ministry,  by  Samuel  Miller, 
D.  I),  and  Essays  on  Episcopacy,  by  John  M.  Mason,  D.  D.  con- 
tained in  the  Christian's  Magazine. 


REVEALED    THEOLOGY.  Ill 

Sec.  VII.  Since  the  introduction  of  the  Christian  dis- 
pensation, the  Holy  Gho'st  has  employed,  Fourthly, 
the  ministry  of  Deacons  and  Deaconesses,  for  the  pro- 
motion of  his  gracious  purposes.  Acts  vi.  1 — 6.  "  And 
in  those  days,  when  the  number  of  the  disciples  was 
multiplied,  there  arose  a  murmuring  of  the  Grecians 
against  the  Hebrews,  because  their  widows  were  ne- 
glected in  the  daily  ministration.  Then  the  twelve 
oalled  the  multitude  of  the  disciples  unto  them,  and 
said,  It  is  not  reason  that  we  leave  the  word  of  God, 
and  serve  tables.  Wherefore,  brethren,  look  ye  out 
among  you  seven  men  of  honest  report,  full  of  the  Holy 
Ghost  and  wisdom,  whom  we  may  appoint  over  this 
business,"  of  serving  tables,  and  attending  to  the  wants 
of  the  widows  of  the  church.  "  But  we  will  give  our- 
selves continually  to  prayer,  and  to  the  ministry  of  the 
word.  And  the  saying  pleased  the  whole  multitude: 
and  they  chose  Stephen,  a  man  full  of  faith  and  of  the 
Holy  Ghost,  and  Philip,  and  Frochorus,  and  Nicanor, 
and  Timon,  and  Parmenas,  and  Nicholas,  a  proselyte  of 
Antioch:  whom  they  set  before  the  apostles:  and  when 
they  had  prayed,  they  laid  their  hands  on  them." 

Philip,  i.  1.  "  To  all  the  saints  in  Christ  Jesus  which 
are  at  Philippi,  with  the  Bishops  and  Deacons.1'  1  Tim. 
iii.  8 — 13.  %t  Likewise  must  the  Deacons  be  grave,  not 
double-tongued,  not  given  to  much  wine,  not  greedy  of 
filthy  lucre;  holding  the  mystery  of  the  faith  in  a  pure 
conscience.  And  let  these  also  first  be  proved;  then  Jet 
them  use  the  office  of  a  Deacon,  being  found  blameless. 
Let  the  Deacons  be  the  husbands  of  one  wife,  ruling 
their  children  and  their  houses  well.  For  they  that  have 
used  the  office  of  a  Deacon  well  purchase  to  themselves 
11 


118  REVEALED    THEOLOGY. 

a  good  degree,  and  great  boldness  in  the  faith  which  is 
in  Christ  Jesus." 

Rom.  xvi.  1 .  "  I  commend  unto  you  Phebe,  our  sister, 
which  is  a  servant,"  Jiukgvov,  a  deaconess,  u  of  the 
church  which  is  at  Cenchrea."*  1  Tim.  v.  3 — 12. 
11  Honour  widows,"  by  supporting  them  as  deaconesses, 
"  who  are  widows  indeed.  Let  not  a  widow  be  taken 
into  the  number  under  three-score  years  old,  having 
been  the  wife  of  one  man,  well  reported  of  for  good 
works;  if  she  have  brought  up  children,  if  she  have 
lodged  strangers,  if  she  have  washed  the  saints'  feet,  if 
she  have  relieved  the  afflicted,  if  she  have  diligently 
followed  every  good  work:"  because,  if  she  has  done 
these  things  when  able  to  support  herself,  she  will  be 
likely  to  perform  the  same  kind  offices  when  honoured 
as  a  deaconess.  "  But  the  younger  widows  refuse,  for 
when  they  have  begun  to  wax  wanton  against  Christ," 
or  when  they  cannot  endure  Christ's  rein,  "  they  will 
marry;  having  damnation,"  or  rather,  incurring  censure, 
"  because  they  have  cast  off  their  first  faith;"  their  first 
fidelity  as  deaconesses,  which  they  manifested  when 
they  undertook  the  office,  and  pledged  themselves  to  be 
devoted  to  the  church  in  this  service. 

It  was  the  duty  of  these  deaconesses  to  instruct  and 
watch  over  the  poor  orphan  children  of  the  church,  to 
visit  sick  females,  and  pray  with  them;  and  to  board 
itinerant  evangelists,  and  to  perform  other  charitable 
offices,  as  the  almoners  of  the  congregations  to  which 
they  belonged. 

*  Read  Marknight's  Commentary  and  Note  on  this  verse,  and 
:nt  Tim.  V.  3— 12. 


REVEALED  THEOLOGY.  119 

Our  pious  female  friends,  who  are  zealously  engaged 
in  sabbath  schools,  (although  they  are  generally  young 
persons,)  come  nearer  to  the  description  of  a  scriptural 
deaconess  than  any  other  members  of  the  church  in  the 
present  day.  It  is  to  be  hoped  they  will  continue  their 
work  until  they  shall  be  more  than  "  three-score  vears 
old." 

Sec.  VIII.  Since  the  introduction  of  the  Christian 
dispensation,  the  Holy  Ghost  has  employed,  Fifthly, 
as  a  means  of  grace,  the  ordinance  of  Christian  Bap- 
tism, which  was  authorized  by  Christ's  commission  to 
his  ministers  after  his  resurrection;  and  which  ought  to 
be  dispensed  only  by  their  successors  in  the  ministerial 
office,  to  adults  who  make  a  credible  profession  of  faith 
in  Christ,  and  to  the  children  and  other  members  of 
their  households,  who  are  under  their  spiritual  care. 
,  The  rite  of  baptism  consists  in  the  solemn  application 
of  water,  by  a  minister  of  Christ,  to  the  person  of  a  pro- 
per subject,  in  the  name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Ghost. 

This  application  may  be  made  by  sprinkling,,  affusion, 
immersion,  or  in  any  other  convenient  way;  because 
the  quantity  of  water  to  be  used,  and  the  precise  mode 
of  applying  it,  are  not  prescribed  in  the  Bible. 

1.  Matt,  xxviii.  16 — 20.  "  Then  the  eleven  disciples 
went  away  into  Galilee,  into  a  mountain  where  Jesus 
appointed  them.  And  Jesus  came  and  spake  unto  them, 
saying, — Go  ye,  therefore,  and  teach,"  make  disciples  of 
"  all  nations,  baptizing  them  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost:  teaching  them 
to  observe  all  things  whatsoever  I  have  commanded  you*: 


120  EEV£ALKD  THEOLOGY. 

and,  lo,  I  am  with  you  alway,  even  unto  the  end  of  the 

World." 

2.  Acts  ii.  38,  39,  41.  "Then  Peter  said  unto  them, 
Repent,  and  be  baptized  every  one  of  you  in  the  name 
of  Jesus  Christ  for  the  remission  of  sins,  and  ye  shali 
receive  the  gift  of  the  Holy  Ghost:  for  the  promise  is 
unto  you,  and  to  your  children,  and  to  all  that  are  afar 
oft',  even  as  many  as  the  Lord  our  God  shall  call." 
"  Then  they  that  gladly  received  his  word  we.re  bap- 
tized." Acts  viii.  12,  13.  "  When  they  believed  Philip 
preaching  the  things  concerning  the  kingdom  of  God, 
and  the  name  of  Jesus  Christ,  they  were  baptized,  both 
men  and  women."  "And  Simon  himself  believed  also: 
and  when  he  was  baptized,  he  continued  with  Philip, 
and  wondered,  beholding  the  miracles  and  signs  which 
were  done."  Acts  viii.  16,  36 — 39.  "  They  were  bap- 
tized in  the  name  of  the  Lord  Jesus."  "  And  as  they 
went  on  their  way,  they  came  to  a  certain  water:  and 
the  eunuch  said,  See,  here  is  water;  what  doth  hinder 
me  to  be  baptized?  And  Philip  said,  If  thou  believest 
with  all  thine  heart,  thou  ma}  est.  And  he  answered  and 
said,  I  believe  that  Jesus  Christ  is  the  Son  of  God.  And 
he  commanded  the  chariot  to  stand  still:  and  they  went 
down  both  into  the  water,  both  Philip  and  the  eunuch; 
and  he  baptized  him.  And  when  they  were  come  up 
cut  of  the  water,  the  Spirit  of  the  Lord  caught  away 
Philip.  Acts  ix.  13.  "  And  immediately  there  fell  from 
his  eyes  as  it  had  been  scales:  and  he  received  sight 
forthwith,  and  arose,  and  was  baptized."  Acts  x.  47,  48. 
"  Can  any  man  forbid  water,  that  these  should  not  be 
baptized,  which  have  received  the  Holy  Ghost  as  well 
as  we?   And  he  commanded  them  to  be  baptized  in  the 


REVEALED  THEOLOGY.  121 

name  of  the  Lord."  Acts  xvi.  14,  15.  "  A  certain  wo- 
man named  Lydia — whose  heart  the  Lord  opened  that 
she  attended  to  the  things  which  were  spoken  of  Paul — 
was  baptized  and  her  household."  Acts  xvi.  30 — 34- 
"  Sirs,  what  must  I  do  to  be  saved?  And  they  said,  Be- 
lieve on  the  Lord  Jesus  Christ,  and  thou  shalt  be  saved 
and  thy  house.  And  he  took  them  the  same  hour  of  the 
night,  and  washed  their  stripes;  and  was  baptized," 
probably  out  of  the  same  vessel  in  which  he  brought 
water  to  wash  their  stripes,  "  he  and  ail  his  straight- 
way. And  when  he  had  brought  them  into  his  house* 
he  set  meat  before  them,  and  rejoiced,  [he]  believing  in 
God,  with  all  his  house."  Acts  xviii.  8.  "  Many  of  the 
Corinthians  hearing,  believed  and  were  baptized." 
Acts  xxii.  16.  "And  now  why  tarriest  thou?  Arise,  and 
be  baptized,  and  wash  away  thy  sins,  calling  on  the 
name  of  the  Lord."  1  Cor.  i.  13 — 17.  "  Were  ye  bap- 
tized in  the  name  of  Paul?  I  thank  God  that  I  baptized 
none  of  you,"  Corinthians,  "  but  Crispus  and  Gaius;  lest 
any  should  say  that  I  baptized  in  mine  own  name.  And 
1  baptized  also  the  household  of  Stephanas:  besides,  I 
know  not  whether  I  baptized  any  other.  For  Christ  sent 
me,  not  [chiefly]  to  baptize,  but  to  preach  the  Gospel." 

1  Cor.  x.  1,  2.  "  All  our  fathers  were  under  the  cloud, 
and  all  passed  through  the  sea;  and  were  all  baptized 
unto  Moses  in  the  cloud  and  in  the  sea."  Isa.  lii.  15. 
"  So  shall  he  sprinkle  many  nations."  Rev.  vii.  3. 
"  Hurt  not  the  earth,  neither  the  sea,  nor  the  trees,  till 
we  have  sealed  the  servants  of  God  in  their  foreheads." 

3.  Baptism  is  a  symbolical  exhibition  of  the  applica- 
tion of  the  blood  of  Christ  to  all  believers,  and  of  the  in- 
fluences of  the  Spirit  in  regenerating  and  sanctifying  the 
11* 


122  REVEALED  THEOLOC  r. 

soul;  so  that  all  who  witness  the  administration  of  this 
ordinance  are  taught,  by  an  expressive  emblem,  the  need 
in  which  every  sinner  stands  of  pardon  through  the  death 
of  Christ,  and  sanctification  by  his  Spirit.     Hence,  be- 
cause baptism  is  administered  by  sprinkling  and  pouring, 
it  is  written,  Ezek.  xxxvi.  25,  20.  "  Then  will  I  sprin- 
kle clean  water  upon  you,   and  ye  shall  be  clean:  from 
all  your  filthiness  and  from  all  your  idols  will  I  cleanse 
you.     A  new  heart  also  will  I  give  you."  Heb.  x.  22. 
"  Having  our  hearts  sprinkled  from  an  evil  conscience, 
and  our  bodies  washed  with  pure  water."  Prov.  i.  23. 
"  I  will  pour  out  my  spirit  unto  you."  Isa.  xliv.  3.  "  I 
will  pour  water  on  him  that  is  thirsty,  and  floods  upon 
the  dry  ground;  I  will  pour  my  Spirit  upcn  thy  seed, 
and  my  blessing  upon  thine  offspring."  Joel  ii.  28,  29. 
t;  It  shall  come  to  pass  afterward,  that  I  will  pour  out  my 
Spirit  upon  all  flesh:  and  your  sons  and  your  daughters 
shall  prophesy,"  &c.   Heb.  xii.  22,  24.  "  Ye  are  come 
— to  Jesus  the  mediator  of  the  new  covenant,  and,  to 
the  blood  of  sprinkling."   1  Pet.  i.  2.  "  Eleet — through 
sanctification  of  the  Spirit,  unto  obedience  and  sprink- 
ling of  the  blood  of  Jesus   Christ."   1   Pet.  iii.  20,  21. 
"  Eight  souls    were  saved  by  water.    The  like  figure 
whereunto  baptism  doth  also  now  save  us,  (not  the  put- 
ting away  of  the  filth  of  the  flesh,  but  the  answer  of  a 
good  conscience  towards  God,)  by  the  resurrection  of 
Jesus  Christ."  Eph.   iv.    4,  5.  M  There   is  one  body, 
even  as  ye  are  called  in  one  hope  of  your  calling:  one 
Lord,  one  faith,  one  baptism." 

4.  Because  we  are  united  to  Christ  so  as  to  have  a 
saving  interest  in  his  death,  and  in  his  mystical  body,  the 
church,  through  the  agency  of  the  Spirit;  and  because 


REVEALED   THEOLOGY.  123 

the  gift  of  the  spirit  is  symbolized  by  baptism,  we  are 
said  to  be  baptized  unto  Christ's  death,  buried  with  him 
by  baptism,  and  planted  together  in  the  likeness  of  his 
death  and  of  his  resurrection.  Rom.  vi.  3 — 6.  u  Know 
ye  not,  that  so  many  of  us  as  were  baptized  unto  Jesus 
Christ  were  baptized  unto  his  death?  Therefore  we  are 
buried  with  him  by  baptism  into  his  death:  that  like  as 
Christ  was  raised  up  from  the  dead  by  the  glory  of  the 
Father,  even  so  we  also  should  walk  in  newness  of  life. 
For  if  we  have  been  planted  together  in  the  likeness  of 
his  death,  we  shall  be  also  in  the  likeness  of  his  resur- 
rection: knowing  this  that  our  old  man  is  crucified  with 
him,  that  the  body  of  sin  might  be  destroyed,  that  hence- 
forth we  should  not  serve  sin."  Col.  ii.  10 — 12.  "  Yc 
are  complete  in  him,  which  is  the  head  of  all  principa- 
lity and  power:  in  whom  also  ye  are  circumcised  with 
the  circumcision  made  without  hands,  in  putting  oil  the 
body  of  the  sins  of  the  flesh  by  the  circumcision  of 
Christ;  [being]  buried  with  him  in  baptism  [into  his 
death,]  wherein  also  ye  are  risen  with  him  through  the 
faith  of  the  operation  of  God,  who  hath  raised  him  from 
the  dead."  Gal.  iii.  26—29.  "  Ye  are  all  the  children 
of  God  by  faith  in  Christ  Jesus.  For  as  many  of  you 
as  have  been  baptized  into  Christ  have  put  on  Christ. 
There  is  neither  Jew  nor  Greek,  there  is  neither  bond 
nor  free,  there  is  neither  male  nor  female:  for  ye  are  all 
one  in  Christ  Jesus.  And  if  ye  be  Christ's,  then  are  ye 
Abraham's  seed,  and  heirs  according  to  the  promise." 

5.  Because  baptism  symbolizes  the  gift  of  the  Holy 
Spirit,  in  his  miraculous  influences,  the  descent  of  clo- 
ven tongues  ofrire  upon  the  Apostles  is  called  a  baptism. 
Matt.  iii.  II.  "  1  indeed  baptize  you  with  water  unto 


124  REVEALED  THE0L0&T. 

repentance:  but  he  that  cometh  after  me  is  mightier 
than  I,  whose  shoes  I  am  not  worthy  to  bear:  lie  shall 
baptize  you  with  the  Holy  Ghost  and  with  fire."  Mark 
i.  8.  Luke  iii.  16.  and  John  i.  26,  compared  with  Luke 
xxiv.  49.  Acts  i.  8.  Acts  ii  3—5,  17—20,  33.  "And 
there  appeared  unto  them  cloven  tongues  as  of  (ire,  and 
it  sat  upon  each  of  them.  And  they  were  all  filled  with 
the  Holy  Ghost,  and  began  to  speak  with  other  tongues 
as  the  Spirit  gave  them  utterance,"  &c. 

6.  Baptism  with  water  being  an  external,  visible  sign 
of  consecration  to  God,  the  consecration  of  Christ  as  our 
atonement,  by  his  sufferings  unto  death,  is  called  a  bap- 
tism: and  in  like  manner  the  consecration  of  the  Apos- 
tles unto  God  by  their  sufferings  is  called  a  baptism. 
Mark  x.  38 — 40.  "  But  Jesus  said  unto  them,  ye  know 
not  what  ye  ask:  can  ye  drink  of  the  cup  that  I  drink 
of?  and  be  baptized  with  the  baptism  that  I  am  baptized 
with?  And  they  said  unto  him,  We  can.  And  Jesus 
said  unto  them,  Ye  shall  indeed  drink  of  the  cup  that  I 
drink  of;  and  with  the  baptism  that  1  am  baptized  with- 
al shall  ye  be  baptized:  but  to  sit  on  my  right  hand  and 
on  my  left  is  not  mine  to  give,  but  to  whom  it  is  prepar- 
ed."* 

Sec.  IX.  Since  the  introduction  of  the  Christian  dis- 
pensation, the  Holy  Ghost  has  employed,  Sixthly,  as  a 
means  of  grace,  the  ordinance  of  the  Lord's  Supper,  in 
which  all  persons  who  have  knowledge  to  discern  the 

♦Thisisihe  correct  rendering  of  this  last  clause;  for  the  words, 
it  shall  be  given  to  them,  are  an  interpolafion  by  the  English  trans- 
lators. On  Baptism,  read  Extracts  from  C.  Taylor  in  the  Quarterly 
Theological  Revietv,  Vol.  II.  p.  185.  The  Pamphleteer  No.  I.  by 
Dr.  Rice;  Peter  Ed-wards  on  Baptism;  Jane-way's  Letters;  and 
Wall  on  Infant  Baptism. 


REVEALED  THEOLOGY.  125' 

Lord's  body,  and  faith  to  feed  upon  him,  ought  solemnly 
in  communion  with  their  fellow  Christians,  to  eat  bread 
and  drink  wine,  with  a  design  to  remember  Christ  and 
thankfully  commemorate  his  death,  whenever  providence 
affords  them  opportunity. 

All  who  make  a  credible  profession  of  saving  faith,  to 
the  officers  a  particular  church,  or  are  known  by  them 
to  be  communicants  in  good  standing  with  what  they 
deem  an  acknowledged  portion  of  the  visible  church 
of  Christ,  ought  to  be  admitted  to  the  Lord's  table. 

1.  Matt.  xxvi.  26—30.  "Jesus  took  bread,  and 
blessed  [God]  and  brake,  and  gave  to  his  disciples,  and 
said,  Take,  eat;  this  is  my  body.  And  he  took  the  cup 
and  gave  thanks,  and  gave  it  to  them  saying,  Drink  ye 
all  of  it;  for  this  is  my  blood  of  the  new  testament, 
which  is  shed  for  many  for  the  remission  of  sins. — And 
when  they  had  sung  an  hymn,  they  went  out  into  the 
mount  of  olives."  Mark  xiv.  22 — 26.  Luke  xxii.  19, 
20.  "  This  is  my  body,  which  is  given  for  you:  this 
do  in  remembrance  of  me.  Likewise  also  the  cup  after 
supper,  saying,  This  cup  is  the  new  testament  in  my 
blood,  which  is  shed  for  you."  Acts  xx.  7.  "  Upon 
the  first  day  of  the  week — the  disciples  came  together 
to  break  bread."  Acts  ii.  42.  "  And  they  continued 
steadfastly  in  the  apostle's  doctrine  and  fellowship,  and 
in  the  breaking  of  bread  and  in  prayers."  1  Cor. 
xi.  20 — 34.  u  When  ye  come  together  therefore  into 
one  place,  this  is  not  to  eat  the  Lord's  supper,"  &c. 

2.  Of  the  communion  of  Christians  in  the  Lord's  sup- 
per we  read  thus:  1  Cor.  x.  16,  17,  21.  *'  The  cup  of 
blessing  Vhich  we  bless,  is  it  not  the  communion  of  the 
body  of  Christ?  F©r  we  being  man*   are  one  bread 


126  REVEALED  THEOLOGY. 

[loaf,]  and  one  body:  for  we  are  all  partakers  of  that 
one  bread."  "  Ye  cannot  irink  of  the  cup  of  the  Lord, 
and  the  cup  of  devils:  ye  cannot  be  partakers  of  the 
Lord's  table,  and  the  table  of  devils."  1  Cor.  xi.  33. 
u  Wherefore,  my  brethren,  when  ye  come  together  to 
eat,  tarry  one  for  another."  1  John  i.  3.  "  That  which 
we  have  seen  and  heard,  declare  we  unto  you,  that  ye 
also  may  have  fellowship  with  us;  and  truly  our  fellow- 
ship is  with  the  Father  and  with  his  Son  Jesus  Christ." 
Philip,  iii.  10.  "  The  fellowship  of  his  sufferings."  1 
Cor.  xii.  12 — 14.  "  As  the  body  is  one,  and  hath  ma- 
ny members."* 

3.  The  Lord's  supper  symbolizes  the  exercise  of 
faith  in  Christ,  and  is  a  seal  of  the  covenant  of  re- 
demption which  secures  eternal  life  to  all  who  spiritually 
partake  of,  and  appropriate,  the  great  sacrifice  for  sin. 

John  vi.  33,  35,  48,  50,  51,  53—58,  63.  "  For 
the  bread  of  God  is  he  which  cometh  down  from  hea- 
ven, and  giveth  life  unto  the  world."  "  I  am  the  bread 
of  life:  he  that  cometh  to  me  shall  never  hunger;  and 
he  that  believeth  on  me  shall  never  thirst."  "  I  am 
that  bread  of  life."  "  This  is  the  bread  that  cometh 
down  from  heaven;  that  a  man  may  eat  thereof  and  not 
die.  I  am  the  living  bread  which  came  down  from 
heaven:  if  any  man  eat  of  this  bread,  he  shall  live  for- 
ever: and  the  bread  that  I  will  give  is  my  flesh,  which 
I  will  give  for  the  life  of  the  world."  "  Except  ye  eat 
of  the  flesh  of  the  Son  of  Man,  and  drink  his  blood,  ye 
have  no  life  in  you.     Whoso  eateth  my  flesh  and  drink- 

*  Read  Rev.  Robert  Hall  on  Communion,  and  A  lJUa  for  Sacra- 
snntal  Communion,  by  J.  J\2,  Mc.san,  D,  D. 


ftRYEALED    THEOLOGY.  127 

eth  my  blood,  hath  eternal  life:  and  1  will  raise  him  up 
at  the  last  day.  For  my  ilesh  is  meat  indeed,  and  my 
blood  is  drink  indeed  He  that  eateth  my  flesh,  and 
drinketh  my  blood,  dwelleth  in  me,  and  I  in  him.  u  It 
is  the  spirit  which  quickeneth;  the  flesh  profiteth  no- 
thing: the  words  that  I  speak  unto  you,  they  are  spirit 
and  they  are  life." 

Sec.  X  Since  the  introduction  of  the  Christian  dis- 
pensation, the  Holy  Ghost  has  employed,  Seventhly, 
as  a  means  of  grace,  the  observance  of  the  first  day  of 
the  week  as  the  Christian  sabbath,  or  the  Lord's  day; 
for  which  observance  we  have  the  example  of  inspired 
apostles,  whom  we  are  bound  to  follow,  by  a  holy  rest- 
ing from  all  worldly  employments  and  recreations,  ex- 
cepting those  of  necessity  and  mercy;  and  by  devoting 
the  whole  time  to  acts  of  private  or  public  worship. 
The  nature  and  obligation  of  the  sabbath  are  the  same 
from  the  beginning  of  the  world  to  the  end;  but  after 
the  resurrection  of  Christ  the  lime  of  observing  it  was 
changed  from  the  last  to  the  first  day  of  the  week. 

Rev.  i.  10.  "  I  was  in  the  Spirit  on  the  Lord's  day." 
Acts  xx.  7.  "  Upon  the  first  day  of  the  week,  when 
the  disciples  came  together  to  break  bread,  Paul  preach- 
ed to  them,  ready  to  depart  on  the  morrow."  1  Cor. 
xvi.  1,2.  u  Now  concerning  the  collection  for  the 
saints,  as  I  have  given  order  to  the  churches  of  Gala- 
tia,  even  so  do  ye.  Upon  the  first  day  of  the  week,  let 
every  one  of  you  lay  by  him  in  store,  as  God  hath  pros- 
pered him,  that  there  be  no  gatherings  when  I  come." 
John  xx.  19,26.  "Then  the  same  day  at  evening, 
being  the  first  day  of  the  week,  when  the  doors  were 
shut,  where  the  disciples  were  assembled,  for  fear  of 


12$  REVEALED  THEOLOGY. 

the  Jews,  came  Jesus  and  stood  in  the  midst."  "  And 
after  eight  days  again  his  disciples  were  with  him,"  &c. 
Matt,  xxviii.  1  "  In  the  end  oJ  the  sabbath,  as  it  be- 
gan to  dawn  toward  the  first  day  of  the  week;"  or  lite- 
rally, "  Now  in  the  end  of  sabbaths.,  as  it  began  to  dawn 
toward  the  first  of  sabbaths."  The  end  of  sabbaths  I 
take  to  mean  the  close  of  the  seventh-day  sabbath;  and 
they  no  sooner  terminated  than  the  first  ot  the  Christian 
sabbaths  commenced.  Mark  xvi.  1,55.  "  And  when 
the  sabbath  was  passed,"  &c.  "  And  very  early,  in 
the  morning  of  the  first  of  sabbaths,  they  came  unto  the 
sepulchre  at  the  rising  of  the  sun."  There  is  no  good 
reason  why  <ra£€#Twv  should  be  rendered  sabbath  in  one 
ease  and  week  in  the  other.  Luke  xxiv.  1.  For  "  now 
upon  the  first  day  of  the  week,  very  early  in  the  morn- 
ing," read,  u  Now  on  the  first  of  sabbaths,"  &c.  John 
xx.  1.     "  Now  on  the  first  of  sabbaths,5'  &c. 

Matt,  xviii.  20.  **  When  two  or  three  are  gathered 
together,  in  my  name,  there  am  I — in  the  midst  of 
them."  Heb.  x.  25.  "  Not  forsaking  the  assembling 
of  yourselves  together,  as  the  manner  of  some  is;  but 
exhorting  one  another."  Matt.  xii.  12.  "  It  is  lawful 
to  do  good  on  the  sabbath  day."  Matt.  xii.  8.  lw  The 
Son  of  man  is  Lord  even  of  the  sabbath  day."  Matt, 
xxiv.  20.  "  Pray  ye  that  your  flight  be  not — on  the 
sabbath  day."* 

*  "  This  flight  was  to  be  at  the  destruction  of  Jerusalem,  in 
Vespasian's  time,  when  all  ceremonies  were  abolished;  and  yet 
then  our  Saviour  speaks  of  the  sabbath  in  force,  which  would 
aggravate  their  grief,  if  they  should  be  forced  to  break  it." 

Vincent. 


REVEALED   THEOLOGY.  129 

Sec.  XI.  The  Spirit  of  God  employs  under  the 
christian  dispensation,  Eighthly,  as  a  means  of  grace, 
the  public  reading  and  the  private  perusal  of  the  Holy 
Scriptures. 

John  v.  39.  "  Search  the  scriptures;  for  in  them  ye 
think  ye  have  eternal  life,  and  they  are  they  which 
testify  of  me."  2  Tim.  iii.  15.  "  From  a  child  thou 
hast  known  the  Holy  Scriptures,  which  are  able  to  make 
thee  wise  unto  salvation,  through  faith  which  is  in 
Christ  Jesus."  Rom.  xv.  4.  "  Whatsoever  things  were 
written  aforetime,  were  written  for  our  learning;  that 
we,  through  patience  and  comfort  of  the  scriptures, 
might  have  hope."  2  Pet.  i.  19.  "  We  have  also  a 
more  sure  word  of  prophecy;  whereunto  ye  do  well 
that  ye  take  heed,  as  unto  a  light  that  shineth  in  a  dark 
place,  until  the  day  dawn,  and  the  day-star  arise  in 
your  hearts."  Luke  i.  3,  4.  "  It  seemed  good  to  me 
also,  having  had  perfect  understanding  of  all  things  from 
the  very  first,  to  write  unto  thee  in  order,  most  excel- 
lent Theophilus,  that  thou  mightest  know  the  certainty 
of  these  things  wherein  thou  hast  been  instructed."  2 
Tim.  iii.  16,  17.  "All  scripture  is  given  by  inspiration 
of  God,  and  is  profitable  for  doctrine,  for  reproof,  for 
correction,  for  instruction  in  righteousness;  that  the  man 
of  God  may  be  perfect,  thoroughly  furnished  unto  all 
good  works."  1  Thess.  ii.  13.  «  The  word  of  God- 
effectually  worketh  also  in  you  that  believe."  Psalm 
cxix.  105,  130.  "Thy  word  is  a  lamp  unto  my  feety 
and  a  light  unto  my  path." — "  The  entrance  of  thy 
word  giveth  light;  it  giveth  understanding  unto  the 
simple."  Psalm  cxix.  93,  98,  104.  "  I  will  never  for- 
get thy  precepts;  for  with  them  thou  hast  quickened 
12 


130  REVEALED   THEOLOGY. 

me. — Thou,  through  thy  commandments,  hast  made 
me  wiser  than  mine  enemies. — Through  thy  precepts  I 
get  understanding:  therefore  I  hate  every  false  way." 

It  is  important  here  to  remark,  that  the  reading  of 
any  religious  book,  which  has  a  tendency  to  make  us 
better  acquainted  with  the  truth  contained  in  the  Bible, 
may  also  be  a  means  of  grace;  and  such  religious  read- 
ing is  frequently  blessed  by  the  God  of  all  grace  and 
truth  to  the  souls  of  men. 

Sec  XII.  The  Holy  Ghost  employs  under  the  pre- 
sent, no  less  than  under  former  dispensations,  the  reli- 
gious instruction  and  government  of  children,  by  their 
parents  and  others,  as  an  extensive  means  of  grace. 

Prov.  xxii.  6,  15.  "  Train  up  a  child  in  the  way  he 
should  go:  and  when  he  is  old  he  will  not  depart  from 
it."  "  Foolishness  is  bound  in  the  heart  of  a  child;  but 
the  rod  of  correction  shall  drive  it  far  from  him."  Prov. 
xix.  18.  "  Chasten  thy  son  while  there  is  hope,  and  let 
not  thy  soul  spare  for  his  crying."  Prov.  xxiii.  13,  14. 
w  Withhold  not  correction  from  the  child:  for  if  thou 
beatest  him  with  the  rod,  he  shall  not  die.  Thou  shalt 
b^at  him  with  the  rod,  and  shall  deliver  his  soul  from 
hell  "  Prov.  xxix.  15,  17.  "  The  rod  and  reproof  give 
wisdom:  but  a  child  left  to  himself  bringeth  his  mother 
to  shame  — Correct  thy  son,  and  he  shall  give  thee 
rest;  yea,  he  shall  give  delight  unto  thy  soul."  Acts 
xvi.  31.  "  Believe  on  the  Lord  Jesus  Christ  and  thou 
shalt  be  saved,  and  thy  house."  Deut.  xi.  16,  19. 
"  Ye  shall  lay  up  these  my  words  in  your  heart  and  in 
your  soul, — and  ye  shall  teach  them  your  children, 
speaking  of  them  when  thou  sittest  in  thine  house,  and 
when  thou  walkest  by  the  way,  when  thou  liest  down, 


REVEALED    THEOLOGY.  131 

and  when  thou  risest  up."  Deut.  xxxii.  46,  47.  "  Set 
your  hearts  unto  all  the  words  which  I  testify  among 
you  this  day,  which  ye  shall  command  your  children  to 
observe,  to  do  all  this  law:  for  it  is  not  a  vain  thing  for 
you;  because  it  is  your  life.'"  Eph.  vi.  4.  tl  And,  ye 
fathers,  provoke  not  your  children  to  wrath:  but  bring 
them  up  in  the  nurture  and  admonition  of  the  Lord." 
Prov.  xv.  31.  "The  ear  that  heareth  the  reproof  of  life 
abideth  among  the  wise." 

Sec.  XIII.  Under  all  the  dispensations  of  the  cove- 
nant of  life,  the  Holy  Spirit  has  employed,  as  a  means 
of  grace,  the  pious  reproofs,  counsels,  conversation,  and 
example  of  the  godly;  particularly  the  example  of 
Christ;  and  in  some  instances  the  rebukes  and  instruc- 
tions of  the  ungodly. 

Prov.  vi.  23.  "  Reproofs  of  instruction  are  the  way 
of  life."  Prov.  xv.  31,  32.  "  The  ear  that  heareth  the 
reproof  of  life  abideth  among  the  wise.  He  that  re- 
fuseth  instruction  despiseth  his  own  soul:  but  he  that 
heareth  reproof  getteth  understanding."  Prov.  xvii.  10. 
"  A  reproof  entereth  more  into  a  wise  man  than  an 
hundred  stripes  into  a  fool."  Prov.  xix.  20,  25.  "  Hear 
counsel,  and  receive  instruction,  that  thou  mayest  be 
wise  in  thy  latter  end."  "  Smite  a  scorner,  and  the 
simple  will  beware:  and  reprove  one  that  hath  under- 
standing, and  he  will  understand  knowledge."  Psalm 
cxli.  5.  "  Let  the  righteous  smite  me;  it  shall  be  a 
kindness;  and  let  him  reprove  me;  it  shall  be  an  excel- 
lent oil,  which  shall  not  break  my  head."  Eph.  v.  11. 
"  Have  no  fellowship  with  the  unfruitful  works  of  dark- 
ness, but  rather  reprove  them."     Prov.  xv.  32.    "  He 


132  REVEALED  THEOLOGY, 

that  refuseth  instruction  despiseth  his  own  soul;  but  he 
that  heareth  reproof  getteth  understanding." 

Malachi  iii.  16—18.  "Then  they  that  feared  the 
Lord  spake  often  one  to  another:  and  the  Lord  heark- 
ened, and  heard  it,  and  a  book  of  remembrance  was 
written  before  him  for  them  that  feared  the  Lord,  and 
that  thought  upon  his  name.  And  they  shall  be  mine, 
saith  the  Lord  of  hosts,  in  that  day  when  I  make  up  my 
jewels:  and  I  will  spare  them,  as  a  man  spareth  his 
own  son  that  serveth  him.  Then  shall  ye  return,  and 
discern  between  the  righteous  and  the  wicked,  between 
him  that  serveth  God,  and  him  that  serveth  him  not." 

Matt.  v.  13—16.  "Ye  are  the  salt  of  the  earth:— 
ye  are  the  light  of  the  world.  A  city  that  is  set  on  an 
hill  cannot  be  hid. — Let  your  light  so  shine  before  men, 
that  they  may  see  your  good  works,  and  glorify  your 
Father  which  is  in  heaven."  Prov.  xxvii.  17,  19.  "  Iron 
sharpeneth  iron;  so  a  man  sharpeneth  the  countenance 
of  his  friend."  "  As  in  water  face  answereth  to  face,  so 
the  heart  of  man  to  man."  Psal.  Iv.  14.  "We  took 
sweet  counsel  together,  and  walked  unto  the  house  of 
God  in  company."  Prov.  xxvii.  5,  6,  9.  "  Open  rebuke 
is  better  than  secret  love.  Faithful  are  the  wounds  of  a 
friend."  "  Ointment  and  perfume  rejoice  the  heart;  so 
doth  the  sweetness  of  a  man's  friend  by  hearty  counsel." 
2  Sam.  xvi.  10 — 12.  uLet  him  curse,  because  the  Lord 
hath  said  unto  him,  Curse  David. — It  may  be  that  the 
Lord  will  look  upon  mine  affliction,  and  that  the  Lord 
will  requite  me  good  for  his  cursing  this  day."  Heb. 
xii.  1 — 3.  "  Let  us  run  with  patience  the  race  that  is 
set  before  us,  looking  unto  Jesus,  the  author  and  finisher 
of  our  faith;  who  for  the  joy  that  was  set  before  him  en- 


REVEALED    THEOLOGY.  133 

dured  the  cross,  despising  the  shame,  and  is  set  down  at 
the  right  hand  of  the  throne  of  God.  For  consider  him 
that  endured  such  contradiction  of  sinners  against  him- 
self, lest  ye  be  wearied  and  faint  in  your  minds."  Rom. 
xv.  5.  "  Be  like  minded  one  toward  another,  according 
to  Christ  Jesus."  1  Pet.  ii.  21,  23.  "  Christ  also  suf- 
fered for  us,  leaving  us  an  example,  that  ye  should  fol- 
low his  steps:  who  did  no  sin,  neither  was  guile  found  in 
his  mouth:  who  when  he  was  reviled,  reviled  not  again; 
when  he  suffered  he  threatened  not;  but  committed  him- 
self to  him  that  judgeth  righteously."  John  xiii.  15.  "I 
have  given  you  an  example,  that  ye  should  do  as  I  have 
done  to  you." 

Sec.  XIV.  In  every  age  of  the  world,  the  Holy  Spirit 
has  employed  as  means  of  grace  different  dispensations 
of  divine  providence  to  individuals,  and  especially  afflic- 
tive ones. 

Eccles.  vii.  2,  3,  14.  "  It  is  better  to  go  to  the  house 
of  mourning  than  to  the  house  of  feasting:  for  that  is  the 
end  of  all  men;  and  the  living  will  lay  it  to  his  heart. 
Sorrow  is  better  than  laughter:  for  by  the  sadness  of  the 
countenance  the  heart  is  made  better."  tl  In  the  day  of 
prosperity  be  joyful,  but  in  the  day  of  adversity  consider: 
God  also  hath  set  the  one  over  against  the  other,  to  the 
end  that  man  should  find  nothing  after  him." 

Heb.  xii.  5 — 13.  "  My  son,  despise  not  thou  the 
chastening  of  the  Lord,  nor  faint  when  thou  art  rebuked 
of  him:  for  whom  the  Lord  loveth  he  chasteneth,  and 
scourgeth  every  son  whom  he  receiveth.  If  ye  endure 
chastening,  God  dealeth  with  you  as  with  sons;  for 
what  son  is  he  whom  the  father  chasteneth  not?  But  if 
ye  be  without  chastisement,  whereof  all  are  partakers, 
12* 


134  REVEALED  THEOLOGF. 

then  are  ye  bastards  and  not  sons.     Furthermore,  we 
have  had  fathers  of  our  flesh  which  corrected  us,  and  we 
gave  them  reverence:  shall  we  not  much  rather  be  in 
subjection  unto  the  Father  of  spirits,  and  live?  For  they 
verily  for  a  few  days  chastened  us  after  their  own  plea- 
sure; but  he  for  our  profit,  that  we  might  be  partakers  of 
his  holiness.  Now  no  chastening  for  the  present  seemeth 
to  be  joyous,  but  grievous:  nevertheless,  afterwards  it 
yieldeth  the  peaceable  fruit  of  righteousness  unto  them 
which  are  exercised  thereby.     Wherefore  lift  up  thd 
hands  which  hang  down,  and  the  feeble  knees;  and 
make  straight  paths  for  your  feet,  lest  that  which  is  lame 
be  turned  out  of  the  way;  but  let  it  rather  be  healed." 
Jer.  x.  24.  "  0  Lord,  correct  me,  but  with  judgment; 
not  in  thine  anger,  lest  thou  bring  me  to  nothing." 
Lament,  iii.  19,  20,  31 — 33.  "  Remembering  mine  af- 
fliction and  my  misery,  the  wormwood  and  the  gall,  my 
soul — is  humbled  in  me."  u  The  Lord  will  not  cast  off 
forever:   but  though  he  cause  grief,  yet  will  he  have 
compassion  according  to  the  multitude  of  his  mercies. 
For  he  doth  not  afflict  willingly,  nor  grieve  the  children 
of  men."  Psal.  cxix.  67,  71,  75.  "  Before  I  was  afflict- 
ed I  went  astray:  but  now  have  I  kept  thy  word."    "  It 
is  good  for  me  that  I  have  been  afflicted,  that  I  might 
learn  thy  statutes."     "  I  know,  O  Lord,  that  thy  judg- 
ments are  right,  and  that  thou  in  faithfulness  hast  afflict- 
ed me."  James,  v.  13.  "  Is  any  among  you  afflicted?  let 
him  pray."  James  v.  10,  11.  "  Take,  my  brethren,  the 
prophets,  who  have  spoken  in  the  name  of  the  Lord,  for 
an  example  of  suffering  affliction,  and  of  patience.    Be- 
hold, we  count  them  happy  which  endure.     Ye  have 
heard  of  the  patience  of  Job;  and  have  seen  the  end  of 


REVEALED   THEOLOGY.  135 

the  Lord,"  in  afflicting  him;  "  that  the  Lord  is  very  piti- 
ful, and  of  tender  mercy." 

2  Cor.  iv.  8 — 11,  16, 17.  "  We  are  troubled  on  every 
side,  yet  not  distressed;  we  are  perplexed,  but  not  in 
despair;  persecuted,  but  not  forsaken;  cast  down,  but 
not  destroyed;  always  bearing  about  in  the  body  the  dy- 
ing of  the  Lord  Jesus,  that  the  life  also  of  Jesus  might 
be  made  manifest  in  our  mortal  flesh. — For  which  cause 
we  faint  not;  but  though  our  outward  man  perish,  yet 
the  inward  man  is  renewed  day  by  day.  For  our  light 
affliction,  which  is  but  for  a  moment,  worketh  for  us  a 
far  more  exceeding  and  eternal  weight  of  glory."  Rom. 
v.  3.  "  Tribulation  worketh  patience."  Acts  xiv.  22„ 
"  We  must  through  much  tribulation  enter  into  the  king- 
dom of  God." 

Sec.  XV.  In  every  age  of  the  world,  the  Holy  Spirit 
has  employed  civil  governments,  so  far  as  they  have  been 
founded  on  scriptural  principles,  and  have  been  admin- 
istered in  a  proper  manner,  as  means  of  grace;  and  in 
some  instances  he  has  overruled  the  existence  and  ope- 
rations of  unlawful  civil  governments,  which  providence 
has  permitted  to  exist,  for  the  same  end. 

Rom.  xiii.  1 — 7.  "  Let  every  soul  be  subject  unto  the 
higher  powers.  For  there  is  no  power,"  lawfully  exer- 
cised, "but  of  God:  the  powers  that  be,"  whether  in 
Church  or  State,  which  are  authorized  to  rule,  "  are 
ordained  of  God.  Whosoever  therefore  resisteth  the 
power,"  of  this  description,  "resisteth  the  ordinance  of 
God:  and  they  that  resist  shall  receive  to  themselves 
damnation.  For  rulers,"  such  as  God  requires  and  em- 
powers, "  are  not  a  terror  to  good  works,  but  to  the  evil. 
Wilt  thou  then  not  be  afraid  of  the  power?    Do  that 


136  REVEALED    THEOLOGY. 

which  is  good,  and  thou  shalt  have  praise  of  the  same: 
for  he  is  the  minister  of  God  to  thee  for  good.  But  if 
thou  do  that  which  is  evil,  be  afraid;  for  he  beareth  not 
the  sword  in  vain:  for  he  is  the  minister  of  God,  a  re- 
venger to  execute  wrath  upon  him  that  doeth  evil. 
Wherefore  ye  must  needs  be  subject,  not  only  for  wrath, 
but  also  for  conscience  sake.  For,  for  this  cause  pay  ye 
tribute  also:  for  they  are  God's  ministers,  attending  con- 
tinually upon  this  very  thing." 

Isa/xlv.  1,  4,  13.  "  Thus  saith  the  Lord  to  his 
anointed,  to  Cyrus,  whose  right  hand  I  have  holden,  to 
subdue  nations  before  him; — for  Jacob  my  servant's  sake, 
and  Israel  mine  elect,  I  have  called  thee  by  thy  name: 
I  have  surnamed  thee,  though  thou  hast  not  known  me. 
— I  have  raised  him  up  in  righteousness,  and  I  will  di- 
rect all  his  ways:  he  shall  build  my  city,  and  he  shall 
let  go  my  captives,  not  for  price  or  reward,  saith  the 
Lord  of  hosts."  Ezra  ix.  7.  "  For  our  iniquities  have 
We — been  delivered  into  the  hand  of  the  kings  of  the 
land."  Neh.  ix.  37.  "  The  kings  whom  thou  hast  set 
over  us  because  of  our  sins."  2  Sam.  xxiii.  2 — 4.  "  The 
Spirit  of  the  Lord  spake  by  me,  and  his  word  was  in 
my  tongue.  The  God  of  Israel  said,  the  Rock  of  Israel 
spake  to  me,  He  that  ruleth  ovei  men  must  be  just, 
ruling  in  the  fear  of  God.  And  he  shall  be  as  tjae  light 
of  the  morning,  when  the  sun  riseth,  even  a  morning 
without  clouds;  as  the  tender  grass  springing  out  of  the 
earth  by  clear  shining  after  rain."  Prov.  xx.  26.  "  A 
wise  king  scattereth  the  wicked."  Prov.  xxix.  2,  4,  12. 
"  When  the  righteous  are  in  authority, the  people  rejoice: 
but  when  the  wicked  beareth  rule,  the  people  mourn." 
"The  king  by  judgment  established  the  land:   but 


REVEALED   THEOLOGY.  137 

be  that  receiveth  gifts,"  or  bribes,  "  ovcrthroweth  it." 
"If  a  ruler  hearken  to  lies,  all  his  servants  are  wicked." 
Prov.  viii.  15.  u  By  me  kings  reign,  and  princes  decree 
justice."  Prov.  xvi.  12.  "The  throne  is  established  by 
righteousness."  Psalm  ii.  10 — 12.  "Be  wise  now, 
therefore,  O  ye  kings:  be  instructed,  ye  judges  of  the 
earth.  Serve  the  Lord  with  fear,  and  rejoice  with  trem- 
bling. Kiss  the  Son,  lest  he  be  angry,  and  ye  perish 
from  the  way,  when  his  wrath  is  kindled  but  a  little." 
Dan.  vii.  27.  "  And  the  kingdom  and  the  dominion,  and 
the  greatness  of  the  kingdom  under  the  whole  heaven, 
shall  be  given  to  the  people  of  the  saints  of  the  Most 
High,  whose  kingdom  is  an  everlasting  kingdom,  and  all 
dominions  shall  serve  and  obey  him."  Acts  v.  29.  "  We 
ought  to  obey  God  rather  than  men."  Johnxviii.  36.  "My 
kingdom  is  not  of  this  world."  1  Pet.  ii.  13, 14, 15, 17. 
"  Submit  yourselves  to  every  ordinance  of  man  for  the 
Lord's  sake;  whether  it  be  to  the  king,  as  supreme;  or 
unto  governors,  as  unto  them  that  are  sent  by  him  for 
the  punishment  of  evil  doers,  and  for  the  praise  of  them 
that  do  well.  For  so  is  the  will  of  God." — "  Fear  God. 
Honour  the  King." 

Sec.  XVI.  In  different  ages  of  the  Church,  the  Holy 
Spirit  has  employed  as  means  of  grace,  solemn  oaths 
and  vows,  private  and  public  covenants,  and  the  obser- 
vance of  special  seasons  of  fasting  and  thanksgiving. 

1.  Of  oaths  and  vows.  Heb.  vi.  16.  "  Men  verily 
swear  by  the  greater;  and  an  oath  for  confirmation  is  to 
them  an  end  of  all  strife."  Deut.  vi.  13,  and  x.  20. 
"  Thou  shalt  fear  the  Lord  thy  God;  and  serve  him,  and 
.  shalt  swear  by  his  name."  Exod.  xxii.  9,11.  "The  cause 
of  both  parties  shall  come  before  the  judges;" — "  then 


138  REVEALED   THEOLOGY. 

shall  an  oath  of  the  Lord  be  between  them  both.  The 
external  token  of  a  solemn  oath  should  be,  the  lifting  up 
of  the  hand.  Gen.  xiv.  22,  23.  "  And  Abraham  said  to 
the  king  of  Sodom,  I  have  lift  up  mine  hand  unto  the 
Lord,  the  most  High  God,  the  possessor  of  heaven  and 
earth,  that  I  will  not  take  from  a  thread  even  to  a  shoe- 
latchet."  1  Kings  viii.  31,  32.  "  If  any  man  trespass 
against  his  neighbour,  and  an  oath  be  laid  upon  him  to 
eause  him  to  swear,  and  the  oath  come  before  thine  al- 
tar in  this  house;  then  hear  thou  in  heaven,  and  do,  and 
judge  thy  servants,  condemning  the  wicked,  to  bring  his 
way  upon  his  head,  and  justifying  the  righteous,  to  give 
him  according  to  his  righteousness."  Josh.  ii.  12,  17. 
u  Swear  unto  me  by  the  Lord:" — "  and  the  men  said 
unto  her,  We  will  be  blameless  of  this  thine  oath  which 
thou  hast  made  us  swear."  Gen.  xxi.  23,  24.  "  Now, 
therefore,  swear  unto  me  here  by  God,  that  thou  wilt 
not  deal  falsely  with  me.  And  Abraham  said,  I  will 
swear."  Numb.  v.  19.  "And  the  priest  shall  charge 
her  by  an  oath."  Ezra  x.  5.  "  Then  arose  Ezra,  and 
made  the  chief  priests,  the  Levites,  and  all  Israel  to 
swear,  that  they  would  do  according  to  this  word;  and 
they  sware."  Paul  spoke  under  oath;  according  to  2 
Cor.  i.  23,  and  2  Cor.  xi.  31.  So  did  Christ,  when 
Pilate  said,  Matt.  xxvi.  63.  "  I  adjure  thee,"  I  put 
thee  under  oath,  "  by  the  living  God,"  and  Jesus  volun- 
tarily answered  under  this  adjuration.  Levit.  xix.  12. 
"  Ye  shall  not  swear  by  my  name  falsely,  neither  shalt 
thou  profane  the  name  of  thy  God:  I  am  the  Lord." 
Jer.  iv.  2.  "  Thou  shalt  swear,  The  Lord  liveth,  in 
truth,  in  judgment,  and  in  righteousness."  Jer.  xii. 
16.     "  And  it  shall  come  to  pass,  if  they  will  diligently 


REVEALED   TIIEOLOGF.  139 

learn  the  ways  of  my  people,  to  swear  by  my  name,  the 
Lord  liveth;  as  they  taught  my  people  to  swear  by  Baal; 
then  shall  they  be   built  in  the  midst  of  my  people." 
Psalm  Ixxvi.  11.     "Vow  and  pay  unto  the  Lord  your 
God."     Isa    xix.  21.     "They  shall  vow  a  vow  unto 
the  Lord  and  perform  it."     Eccle.  v.  4 — 6.     "  When 
thou  vowest  a  vow  unto  God,  defer  not  to  pay  it;  for  he 
hath  no  pleasure  in  fools:  pay  thut  which  thou  hast  vow- 
ed.    Better  is  it  that  thou  shouldest  not  vow,  than  that 
thou  shouldest  vow  and  not  pay.     Suffer  not  thy  mouth 
to  cause  thy  flesh  to  sin."     Psalm  lxi.  8.     "  So  will  I 
sing  praise  unto  thy  name  forever,  that  I  may  daily  per- 
form my  vows."  Psalm  lxvi.  13,  14.    "I  will  pay  thee 
my  vows,  which  my  lips  have  uttered,  and  my  mouth 
hath  spoken  when  I  was  in  trouble."  Psalm  i.  14.  "Pay 
thy  vows  unto  the  Most  High."     Deut  xxiii.  21,  23. 
"  When  thou  shalt  vow  a  vow  unto  the  Lord  thy  God, 
thou  shalt  not  slack  to  pay  it:  for  the  Lord  thy  God  will 
require  it  of  thee;  and  it  would  be  sin  in  thee."  "  That 
which  is  gone  out  of  thy  lips,  thou  shalt  keep  and  per- 
form, even  a  free  will  offering,  according  as  thou  hast 
vowed  unto  the  Lord  thy  God,  which  thou  hast  promis- 
ed with  thy  mouth."     Gen.  xxviii.  20 — 22.     "  Jacob 
vowed  a  vow;"  and  God  required  him,  (Gen.  xxxv.  1,) 
to  perform  it.      1  Sam.  i.  11.     Hannah  vowed  a  vow, 
and  devoted  her  son  Samuel  to  be  a  Nazarite.     Psalm 
cxxxii.  1 — 5.  "  Lord  remember  David,  and  all  his  afflic- 
tions: how  he  sware  unto  the  Lord,  and  vowed  unto 
the  mighty  God  of  Jacob;  surely  I  will   not  come  into 
the  tabernacle  of  my  house,  nor  go  up  into  my  bed;  I 
will  not  give  sleep  to  mine  eyes,  or  slumber  to  my  eye- 
lids, until  I  find  out  a  place  for  the  Lord,  an  habitation 


140  REVEALED   THEOLOGY. 

for  the  mighty  God  of  Jacob."  Numb.  xxx.  2.  "  If 
a  man  vow  a  vow  unto  the  Lord,  or  swear  an  oath  to 
bind  his  soul  with  a  bond;  he  shall  not  break  his  word." 

Vows  to  perform  things  in  themselves  unlawful  are 
from  their  nature  without  obligation,  and  ought  to  be 
broken.  Such  was  the  word  of  Herod,  Mark  vi.  23, 
and  of  the  Jews,  who  banded  together  to  kill  Paul,  Acts 
xxiii.  12.  Such  also  are  vows  of  children,  or  wives, 
which  are  contrary  to  the  will  of  their  parents  and  hus- 
bands; and  vows  to  idols.  See  Num.  xxx.  5 — 13. 
Jer.  xliv.  25 — 28.  "  Ye  and  your  wives  have  both 
spoken  with  your  mouths,  and  fulfilled  with  your  hand, 
saying,  We  will  surely  perform  our  vows  that  we  have 
vowed,  to  burn  incense  to  the  queen  of  heaven,  and  to 
pour  out  drink  offerings  unto  her:  ye  will  surely  accom- 
plish your  vows,  and  surely  perform  your  vows  There- 
fore,— -Behold  I  have  sworn  by  my  great  name,  saith 
the  Lord,  that  my  name  shall  no  more  be  named  in  the 
mouth  of  any  man  of  Judah  in  all  the  land  of  Egypt; — 
Behold  I  will  watch  over  them  for  evil,  and  not  for 
good: — and  all  the  remnant  of  Judah — shall  know 
whose  words  shall  stand,  mine  or  theirs." 

2.  Of  private  and  public  covenants.  Isa.  xliv.  5. 
"  One  shall  say,  I  am  the  Lord's;  and  another  shall  call 
himself  by  the  name  of  Jacob;  and  another  shall  sub- 
scribe with  his  hand  unto  the  Lord,  and  surname  him- 
self by  the  name  of  Israel."  Jer.  1.  5.  "  Come,  and  let 
us  join  ourselves  to  the  Lord  in  a  perpetual  covenant." 
Exod.  xix.  5,  8.  "  Now,  therefore,  if  ye  will  obey  my 
voice  indeed,  and  keep  my  covenant,  then  ye  shall  be 
a  peculiar  treasure  to  me  above  all  people."  "  And 
all  the  people  answered  together,  and  said,  All  that  the 


REVEALED  THEOLOGr.  141 

Lord  hath  spoken  we  will  do."  Jer.  xi.  10.  "  The 
house  of  Israel,  and  the  house  of  Judah,  have  broken  my 
covenant  which  I  made  with  their  fathers." 

Deut.  xxix.  10—15.  «  Ye  stand  this  day,  all  of 
you,  before  the  Lord  your  God;  your  captains  of  your 
tribes,  your  elders,  and  your  officers,  with  all  the  men 
of  Israel,  your  little  ones,  your  wives,  and  thy  stranger 
that  is  in  thy  camp,  from  the  hewer  of  thy  wood  unto 
the  drawer  of  thy  water:  that  thou  shouldst  enter  into 
covenant  with  the  Lord  thy  God,  and  into  his  oath, 
which  the  Lord  thy  God  maketh  with  thee  this  day: 
that  he  may  establish  thee  to-day  for  a  people  unto 
himself,  and  that  he  may  be  unto  thee  a  God,  as  he 
hath  said  unto  thee,  and  as  he  hath  sworn  unto  thy 
fathers,  to  Abraham,  to  Isaac,  and  to  Jacob.  Neither 
with  you  only  do  I  make  this  covenant  and  this  oath; 
but  with  him  that  standeth  here  with  us  this  day,  before 
the  Lord  our  God,  and  also  with  him  that  is  not  here 
with  us  this  day." 

As  a  general  rule  concerning  our  intercourse  with 
God,  I  give  my  judgment,  that  it  is  better  to  purpose 

AND  PRAY,  THAN  TO  PROMISE. 

3.  Of  religious  fasting.  a  To  observe  days  of  fasting 
and  thanksgiving,  as  the  extraordinary  dispensations  of 
divine  providence  may  direct,  we  judge  both  scriptural 
and  rational." 

Civil  and  ecclesiastical  rulers  may  recommend  the 
observance  of  such  seasons;  but  every  man  must  judge 
for  himself  when  it  is  his  duty  to  devote  a  day  to  fast- 
ing, humiliation  and  prayer,  or  to  the  special  work  of 
thanksgiving.  Eccles.  iii.  11.  "  He  hath  made  every 
thing  beautiful  in  his  [its]  season."  Rom.  xiv.  5 — 10 
13 


142  REVEALED  THEOLOGY. 

"  One  man  esteemeth  one  day  above  another:  another 
esteemeth  every  day  alike.  Let  every  man  be  fully 
persuaded  in  his  own  mind.  He  that  regardeth  the 
day,  regardeth  it  unto  the  Lord;  and  he  that  regardeth 
not  the  day,  to  the  Lord  he  doth  not  regard  it.  He 
that  eateth,  eateth  to  the  Lord,  for  he  giveth  God 
thanks;  and  he  that  eateth  not,  to  the  Lord  he  eateth 
not,  and  giveth  God  thanks. — Why  dost  thou  judge  thy 
brother?  or  why  dost  thou  set  at  nought  thy  brother?  for 
-we  shall  all  stand  before  the  judgment  seat  of  Christ." 
Col.  ii.  16.  u  Let  no  man  therefore  judge  you  in  meat, 
or  in  drink,  or  in  respect  of  an  holy  day,  [ic^g  a 
festival,]  or  of  the  new  moon,  or  of  Sabbath  days." 
Regard  God  alone  as  your  judge  on  these  subjects,  and 
let  no  man  ordain  fasts,  festivals,  or  Sabbaths  for  you. 

Dan.  ix  3,  4.  "  I  set  my  face  unto  the  Lord  God,  to 
seek  by  prayer  and  supplications,  with  fasting,  and 
sackcloth,  and  ashes:  and  I  prayed  unto  the  Lord  my 
God,  and  made  my  confession." 

Jer.  xxxvi.  6,  7.  "  Go  thou,  and  read  in  the  roll, 
which  thou  hsst  written  from  my  mouth,  the  words  of 
the  Lord  in  the  ears  of  the  people  in  the  Lord's  house 
upon  the  fasting-day:  it  may  be  that  they  will  present 
their  supplications  before  the  Lord,  and  will  return 
everv  one  from  his  evil  way;  for  great  is  the  anger  and 
the  fury  that  the  Lord  hath  pronounced  3gainst  this 
peopler."  Joel  i.  14.  "  Sanctify  ye  a  fast,  call  a 
solemn  assembly,  gather  the  elders,  and  all  the  inhabi- 
tants of  the  land  into  the  house  of  the  Lord  your  God, 
and  cry  unto  the  Lord,  Alas  for  the  day!"  The  reasons 
of  this  fast  were  drowth  and  famine.  Joel  ii.  12 — 18. 
"Turn  ye  even  to  me  with  all  your  heart,  and  wifli 


REVEALED  THEOLOGY.  143 

weeping  arid  mourning:  and  rend  your  heart  and  not 
your  garments,  and  turn  unto  the  Lord  your  God:  for 
lie  is  gracious  and  merciful,  and  slow  to  anger,  and  of 
great  kindness,  and  repenteth  him  of  the  evil.  Who 
knoweth  if  he  will  return  and  repent,  and  leave  a  bless- 
ing behind  him;  even  a  meat-oirenng  and  a  drink- 
offering  unto  the  Lord  your  God?  Blow  the  trumpet 
in  Zion,  sanctify  a  fast,  call  a  solemn  assembly:  gather 
the  people,  sanctity  the  congregation,  assemble  the 
elders,  gather  the  children,  and  those  that  suck  the 
breasts:  let  the  bridegroom  go  forth  of  his  chamber,  and 
the  bride  out  of  her  closet.  Let  the  priests,  the  minis- 
ters of  the  Lord,  weep  between  the  porch  and  the 
altar,  and  let  them  say,  Spare  thy  people,  O  Lord,  and 
give  not  thine  heritage  to  reproach,  that  the  heathen 
should  rule  over  them:  wherefore  should  they  say 
among  the  people,  Where  is  their  God!  Then  will  the 
Lord  be  jeaious  tor  his  land,  ami  pity  his  people." 

Jonah  iii.  5 — 10  u  So  the  people  of  Nineveh  believed 
God,  and  proclaimed  a  fast,  and  put  on  sackcloth  from 
the  greatest  of  them  to  the  least  of  them.  For  word 
came  unto  the  king  of  Nineveh,  and  be  arose  from  his 
throne,  and  he  laid  his  robe  from  him,  and  covered  him 
with  sackcloth,  and  sat  in  ashes.  And  he  caused  it  to  be 
proclaimed  and  published  throughout  Nineveh  by  the 
decree  of  the  king  and  his  nobles,  saying,  Let  neither 
man  nor  beast,  herd  nor  flock,  taste  any  thing:  let  them 
not  feed  nor  drink  water:  but  let  man  and  beast  be  co- 
vered with  sackcloth,  and  cry  mightily  unto  God:  yea, 
let  them  turn  every  one  from  his  evil  way,  and  from  the 
violence  that  is  in  their  hands.  Who  can  teil  if  God 
will  turn  and  repent,  and  turn  away  from  his  fierce  an- 


144  REVEALED    THEOLOGY. 

ger,  that  we  perish  not?  And  God  saw  their  works,  that 
they  turned  from  their  evil  way;  and  God  repented  of 
the  evil,  that  he  had  said  that  he  would  do  unto  them; 
and  he  did  it  not."  Ezra  viii.  21.  "  Then  I  proclaim- 
ed a  fast,  there,  at  the  river  Ahavah,  that  we  might  af- 
flict ourselves  before  our  God,  to  seek  of  him  a  right  way 
for  us."  Acts.  x.  30.  "  Cornelius  said,  four  days  ago  I 
was  fasting  until  this  hour,"  &c. 

Matt.  vi.  6 — 18.  "  Moreover  when  ye  fast,  be  not,  as 
the  hypocrites,  of  a  sad  countenance:  for  they  disfigure 
their  faces,  that  they  may  appear  unto  men  to  fast.  Ve- 
rily I  say  unto  you  they  have  their  reward.  But  thou, 
when  thou  fastest,  anoint  thine  head,  and  wash  thy  face; 
that  thou  appear  not  unto  men  to  fast,  but  unto  thy  Fa- 
ther which  is  in  secret:  and  thy  Father  which  seeth  in 
secret  shall  reward  thee  openly." 

Matt.  ix.  14,  15,  "  Why  do  we  and  the  Pharisees  fast 
oft,  but  thy  disciples  fast  not?  And  Jesus  said  unto  them 
— the  days  will  come  when  the  bridegroom  shall  be 
taken  from  them,  and  then  shall  they  fast." 

4.  Of  special  thanksgivings.  Psal,  cxvi.  17,  "I  will 
offer  thee  the  sacrifice  of  thanksgiving."  Psal.  cvii.  "  And 
let  them  sacrifice  the  sacrifices  of  thanksgiving,  and  de- 
clare his  works  with  rejoicing."  Neh.  xi.  17.  "And 
Mattaniah — was  the  principal  to  begin  the  thanksgiving 
in  prayer."  Neh.  viii.  9 — 12.  "And  Ezra  the  priest, 
the  scribe,  and  the  Levites  that  taught  the  people,  said 
unto  all  the  people,  This  day  is  holy  unto  the  Lord  your 
God;  mourn  not,  nor  weep.  For  all  the  people  wept, 
when  they  heard  the  words  of  the  law.  Then  he  said 
unto  them,  Go  your  way,  eat  the  fat,  and  drink  the 
sweet,  and  send  portions  unto  them  for  whom  nothing  is 


REVEALED    THEOLOGY.  145 

prepared:  fortius  day  is  holy  unto  our  Lord:  neither  be 
ye  sorry;  for  the  joy  of  the  Lord  is  your  strength.  So 
the  Levites  stilled  all  the  people,  saying,  Hold  your 
peace,  for  the  day  is  holy;  [consecrated  to  thanksgiving;] 
neither  be  ye  grieved.  And  all  the  people  went  their 
way  to  eat,  and  to  drink,  and  to  send  portions,  and  to 
make  great  mirth,  because  they  had  understood  the  words 
that  were  declared  unto  them." 

This  last  extract  may  serve  to  teach  us  how  a  day  of 
thanksgiving  ought  to  be  distinguished  from  a  day  of 
fasting. 

Sec.  XVII.  In  every  age  the  Holy  Ghost  has  em- 
ployed private,  family,  and  public  prayer,  as  a  means  of 
grace. 

1.  Of  private  prayer.  Matt.  vi.  5,  6.  "When  thou 
prayest,  thou  shalt  not  be  as  the  hypocrites  are;  for  they 
love  to  pray  standing  in  the  synagogues  and  in  the  cor- 
ners of  the  streets,  that  they  may  be  seen  of  men.  Ve- 
rily I  say  unto  you,  they  have  their  reward.  But  thou, 
when  thou  prayest,  enter  into  thy  closet,  and  when  thou 
hast  shut  thy  door,  pray  to  thy  Father  which  is  in  secret; 
and  thy  father  which  seeth  in  secret  shall  reward  thee 
openly,"  Acts  ix,  11.  u  Behold,  he  prayeth."  Arts  xi. 
5.  "  I  was  in  the  city  of  Joppa  praying."  Ron;.  i.  9. 
"  Making  mention  of  you  always  in  my  prayers."  Luke 
ii.  37.  Anna  "  served  God  with  fastings  and  prayers 
night  and  day.".  Dan.  vi.  10.  "Now  when  Daniel 
knew  that  the  writing  was  signed,  he  Went  into  his  house; 
and — kneeled  upon  his  knees  three  times  a  day,  ,md 
prayed,  and  gave  thanks  before  his  God,  as  he  did  afore- 
time." For  another  example  oi  Daniel's  praying,  see 
Dan.  ix.  3 — 22,  Luke  i.  13.  ';  Fear  not,  Zecharias 
13* 


146  REVEALED  THEOLOGY. 

for  thy  prayer  is  heard."  Eph.  vi.  J 8.  "Praying  al- 
ways with  all  prayer  and  supplication  in  the  Spirit,  and 
watching  thereunto  with  ail  perseverance  and  supplica- 
tion for  all  saints."  Philip,  iv.  6.  "  In  every  thing  by 
prayer  and  supplication,  with  thanksgiving,  let  your  re- 
quests be  made  known  unto  God."  1  Sam.  i.  12.  13. 
"And  it  came  to  pass  as  she  continued  praying  before 
the  Lord,  that  Eli  marked  her  mouth.  Now  Hannah, 
she  spake  in  heart;  only  her  lips  moved,  but  her  voice 
was  not  heard."  1  Sam.  xii.  23.  u  God  forbid  that  I 
should  sin  against  the  Lord  in  ceasing  to  pray  for  you." 
Luke  vi.  12.  "  He  went  out  into  a  mountain  to  pray, 
and  continued  all  night  in  prayer  to  God."  Jam.  v.  13. 
"Is  any  afflicted  among  you?  let  him  pray." 

2.  Of  family  prayer.  Colos  iv.  1,  2,  3.  "Masters — 
continue  in  prayer,  and  watch  in  the  same  with  thanks- 
giving; withal  praying  also  for  us."  Psal.  Iv  1 7.  "  Even- 
ing and  morning,  and  at  noon,  will  I  pray,  and  cry 
aloud:  and  he  shall  hear  my  voice  "  Jer.  x.  25.  "  Pour 
out  thy  fury  upon  the  heathen  that  know  thee  not,  and 
upon  the  families  that  call  not  upon  thy  name:  for  they 
have  eaten  up  Jacob,  and  devoured  him,  and  consumed 
him,  and  have  made  his  habitation  desolate."  Thus  we 
see  that  prayerless  families  are  the  ruin  of  some  portions 
of  the  visible  church.  Luke  ix.  18.  "  As  he  was  alone 
praying,  his  disciples  were  with  him."  Luke  xi.  1.  "  As 
he  was  praying  in  a  certain  place,  when  he  ceased,  one 
of  his  disciples  said  unto  him,  Lord,  teach  us  to  pray,  as 
John  also  taught  his  disciples."  1  Thess.  v.  17.  "Pray 
without  ceasing." 

3.  Of  public,  or  social  prayer  in  general.*  1  Kings 
viii.  22 — 54.     "  And  Solomon  stood  before  the  altar  of 


fcEVEALED   THEOLOGY.  147 

the  Lord  in  the  presence  of  all  the  congregation  of  Is- 
rael, and  spread  forth  his  hands  towards  heaven,"  &c. 
2  Chron  vii.  12 — ]6.  "And  the  Lord  appeared  to 
Solomon  by  night,  and  said, — if  my  people  which  are 
called  by  my  name,  shall  humble  themselves,  and  pray, 
and  seek  my  face,  and  turn  from  their  wicked  ways; 
then  will  I  hear  from  heavui.  and  will  forgive  their  sin, 
and  will  heal  their  land.  Now  mine  eyes  shall  be  open, 
and  mine  ears  attent  unto  the  prayer  that  is  made  in 
this  place.  For  now  have  I  chosen  and  sanctified  this 
house,  that  my  name  may  be  there  forever."  See  a 
public  prayer  in  Neh.  i.  4 — 11,  and  another  in  Habak. 
iii.  See  also  our  Saviour's  intercessory  prayer  in  John 
xvii,  1  Thess.  v.  25.  "  Brethren,  pray  for  us."  James 
v.  14,  15.  "  Is  any  sick  among  you?  let  him  call  for 
the  elders  of  the  church;  and  let  them  pray  over  him." 
Acts  i.  24.  The  disciples  prayed,  at  the  election  of 
Matthias  to  the  apostleship.  Acts  xvi.  25.  At  midnight 
Paul  and  Silas  prayed  in  prison.  Acts  xx.  36.  Paul 
"  kneeled  down,  and  prayed  with  them  all."  Isa.  Ivi. 
7.  "  Mine  house  shall  be  called  an  house  of  prayer 
for  all  people."  This  passage  is  quoted  by  Christ, 
Matt.  xxi.  i3.  Acts  vi.  13,  16.  "  And  on  the  sabbath 
we  went  out  of  the  city  by  a  river  side,  where  prayer 
was  wont  to  be  made. — And— we  went  to  prayer."  2 
Cor.  i.  11.  "  Ye  also  helping  together  by  prayer  for 
us." 

4.  Of  the  mode  of  praying.  Matt.  vi.  7.  "  When 
ye  pray  use  not  vain  repetitions,  as  the  heathen  do:  for 
they  think  that  they  shall  be  heard  for  their  much  speak- 
ing. Be  not  ye  therefore  like  unto  them:  for  your  Fa- 
ther knoweth  what  things  ye  have  need  of,  before  ye 


i48  REVEALED   THEOLOGY. 

ask  him."  "  If  I  pray  in  an  unknown  tongue,  my  spi- 
rit prayeth,  but  my  understanding  is  unfruitful.  What 
is  it  then?  1  will  pray  with  the  spirit,  and  I  will  pray 
with  the  understanding  also."  James  i.  6.  "  Let  him 
ask  in  faith,  nothing  wavering."  James  iv.  3.  "  Ye 
ask,  and  receive  not,  because  ye  ask  amiss,  that  ye  may 
consume  it  upon  your  lusts." 

We  must  pray  earnestly.  James  v.  17.  "  Elias  was 
a  man  subject  to  like  passions  as  we  are,  and  he  pray- 
ed earnestly  that  it  might  not  rain:  and  it  rained  not  on 
the  earth  by  the  space  of  three  years  and  six  months." 

We  should  pray  frequently  ami  jyerseveringly.  Luke 
xviii.  1 — 8.  "And  he  spake  a  parable  unto  them  to 
this  end,  That  men  ought  always  to  pray  and  not  to 
faint;  saying,  There  was  in  a  city  a  judge,  which  fear- 
ed not  God,  neither  regarded  man:  and  there  was  a  wi- 
dow in  that  city;  and  she  came  unto  him  saying,  Avenge 
me  of  mine  adversary.  And  he  would  not  for  a  while, 
but  afterward  he  said  within  himself,  Though  I  fear  not 
God,  nor  regard  man,  yet  because  this  widow  trou* 
bleth  me,  I  will  avenge  her,  lest  by  her  continual  com- 
ing she  weary  me.  And  the  Lord  said,  Hear  what 
the  unjust  judge  saith.  And  shall  not  God  avenge  his 
own  elect,  which  cry  day  and  night  unto  him,  though 
he  bear  long  with  them?  1  tell  you  that  he  will  avenge 
them  speedily." 

We  should  pray  with  importunity.  Luke  xi.  5 — 9. 
"  Which  of  you  shall  have  a  friend,  and  shall  go  unto 
him  at  midnight,  and  say  unto  him,  Friend,  lend  me 
three  loaves;  for  a  friend  of  mine  in  his  journey  is  come 
to  me,  and  I  have  nothing  to  set  before  him?  And  he 
from  within  shall  answer  and  say,  Trouble  me  not:  the 


REVEALED   THEOLOGY.  149 

door  is  now  shut,  and  my  children  are  with  me  in  bed; 
I  cannot  rise  and  give  thee.  I  say  unto  you,  Though 
he  will  not  rise  and  give  him  because  he  is  his  friend, 
yet  because  of  his  importunity  he  will  rise  and  give  him 
as  many  as  he  needeth.  And  I  say  unto  you,  ask  and 
it  shall  be  given  you." 

We  must  pray  with  humility.  Luke  xviii.  9 — 14. 
"  And  he  spake  this  parable  unto  certain  which  trusted 
in  themselves  that  they  were  righteous,  and  despised 
others.  Two  men  went  up  into  the  temple  to  pray;" 
&c. 

Every  place  is  suitable  for  prayer.  1  Tim.  ii.  8. 
"  I  will  therefore,  that  men  pray  every  where,  lifting 
up  holy  hands." 

We  may  pray  in  any  position  of  body,  but  it  is  most 
suitable  to  stand  or  kneel,  and  to  lift  up  the  hands,  with 
our  eyes,  unless  we  prefer  to  close  them.  Luke  xviii. 
13.  1  Kings  viii.  54.  Mark  xi.  25. 

Prayer  should  be  both  particular  and  universal.  1 
Tim.  ii.  1 — 3.  "  I  exhort,  therefore,  that,  first  of  all 
supplications,  prayers,  intercessions,  and  giving  of 
thanks,  be  made  for  all  men;  for  kings,  and  for  all 
that  are  in  authority;  that  we  may  lead  a  quiet  and 
peaceable  life  in  all  godliness  and  holiness.  For  this 
is  good  and  acceptable  in  the  sight  of  God  our  Saviour." 
1  Tim.  iv.  3 — 5.  "  Meats,  which  God  hath  created  to 
be  received  with  thanksgiving  of  them  which  believe 
and  know  the  truth.  For  every  creature  of  God  is  good, 
and  nothing  to  be  refused,  if  it  be  received  with  thanks- 
giving: for  it  is  sanctified  by  the  word  of  God  and 
prayer." 

Prayer  should  generally  include  adoration,  confes* 


150  REVEALED   THEOLOGY. 

sion,  petition,  and  thanksgiving.  Matt.  vi.  9 — 12, 
"After  this  manner,  therefore,  pray  ye:  Our  Father, 
which  art  in  heaven,  hallowed  be  thy  name.  Thy 
kingdom  come.  Thy  will  be  done  in  earth  as  it  is  in 
heaven.  Give  us  this  day  our  daily  bread.  And  for- 
give us  our  debts  as  we  forgive  our  debtors.  And  lead 
us  not  into  temptation,  but  deliver  us  from  evil:  for 
thine  is  the  kingdom,  and  the  power,  and  the  glory  for 
ever.  Amen." 

In  prayer  we  must  believe  God's  testimony  concern- 
ing the  things  asked.  Mark  xi.  24.  "Therefore  I 
say  unto  you,  what  things  soever  ye  desire,  when  ye 
pray,  believe  that  ye  receive  them,  and  ye  shall  have 
them  "  Before,  however,  we  can  rationally  and 
scripturally  believe,  that  we  shall  receive  any  thing 
of  God,  he  must  promise  to  give  it;  for  faith  which  does 
not  rest  on  some  testimony  of  God,  is  not  holy  faith, 
is  not  faith  in  God,  and  may  be  arrogant  presump- 
tion. 

In  prayer  we  must  always  have  a  forgiving  disposi- 
tion of  mind.  Mark  xi.  25,  26.  "  And  when  ye  stand 
praying,  forgive,  if  ye  have  ought  against  any:  that 
your  Father  also,  which  is  in  heaven,  may  forgive  you 
your  trespasses.  But  if  ye  do  not  forgive,  neither  will 
your  Father  which  is  in  heaven  forgive  your  trespasses." 

When  we  remember  that  our  brother  lias  any  good 
reason  for  dissatisfaction  with  us,  we  should  pray  with 
a  disposition  to  repair  an  injury,  make  restitution,  and 
do  justice.  Matt.  v.  23,  24.  u  Therefore,  if  thou  bring 
thy  gift  to  the  altar,  and  there  rememberest  that  thy 
brother   hath  aught  against  thee;  leave  there  thy  gift 


REVEALED  THEOLOGY.  151 

before  the  altar,  and  go  thy  way;  first  be  reconciled  to 
thy  brother,  and  then  come  and  offer  thy  gift." 

We  should  never  pray  for  any  thing  which  we  judge 
to  be  contrary  to  the  divine  will.  1  John  v.  16.  "  If  any 
man  see  his  brother  sin  a  sin  which  is  not  unto  death, 
he  shall  ask,  and  he  shall  give  him  life  for  them  that  sin 
not  unto  death.  There  is  a  sin  unto  death:  I  do  not 
say  that  ye  shall  pray  for  it."  John  xvii.  9.  "  1  pray 
for  them,  I  pray  not  for  the  world. " 

We  should  always  pray  in  submission  to  the  divine 
will.  Mark  xiv.  36.  "  And  he  said,  Abba,  Father,  all 
things  are  possible  unto  thee;  take  away  this  eup  from 
me:  nevertheless,  not  what  1  will,  but  what  thou  wilt." 

5.  Encouragements  to  prayer.  1  John  v.  14,  15. 
*.'  And  this  is  the  confidence  that  we  have  in  him,  that, 
if  we  ask  any  thing  according  to  his  will,  he  heareth  us: 
and  if  we  know  that  he  hear  us,  whatsoever  we  ask,  we 
know  that  we  have  the  petitions  that  we  desired  of 
him."  James  v.  15,  16.  '*  The  prayer  of  faith  shall 
save  the  sick,  and  the  Lord  shall  raise  him  up;  and  if 
he  have  committed  sins,  they  shall  be  forgiven  him. 
Confess  your  faults  one  to  another,  and  pray  one  for 
another,  that  ye  may  be  healed.  The  effectual  fervent 
prayer  of  a  righteous  man  availeth  much."  Luke  xi. 
9 — 13.  "And  I  say  unto  you,  Ask,  and  it  shall  be 
given  you;  seek,  and  ye  shall  find;  knock,  and  it  shall 
be  opened  to  you.  For  every  one  that  asketh  receiv- 
eth;  and  he  that  seeketh  findeth;  and  to  him  that 
knocketh  it  shall  be  opened.  If  a  son  shall  ask  bread 
of  any  of  you  that  is  a  father,  will  he  give  him  a  stone? 
or  if  he  ask  a  fish,  will  he  for  a  fish  give  him  a  serpent? 
Or  if  he  shall  ask  an  egg,  will  he  offer  him  a  scorpion? 


152  fiEVEALED  THEOLOGY. 

If  ye  then,  being  evil,  know  how  to  give  good  gifts  unto 
your  children,  how  much  more  shall  your  heavenly 
Father  give  the  Holy  Spirit  to  them  that  ask  him." 
Jer.  xxxiii.  2,  3.  "  Thus  saith  the  Lord,  the  maker 
thereof,  the  Lord  that  formed  it,  to  establish  it,  the 
Lord  is  his  name;  call  unto  me,  and  I  will  answer 
thee,  and  show  thee  great  and  mighty  things,  which 
thou  knowest  not."  Isa.  Iviii.  9.  "  Then  shalt  thou 
call,  and  the  Lord  shall  answer;  thou  shalt  cry,  and  he 
shall  say,  Here  I  am."  Gen.  xx.  17.  "  So  Abraham 
prayed  unto  God:  and  God  healed  Abimelech,  and  his 
wife,  and  his  maid  servants."  Num.  xi.  2:  "  When 
Moses  prayed  unto  the  Lord,  the  fire  was  quenched." 
He  prayed  for  Miriam,  and  God  cured  her  leprosy; 
(Num.  xii.  13.)  and  for  the  pardon  of  the  Israelites, 
and  God  pardoned  them.  Num.  xiv.  19,  20.  Hannah 
prayed,  and  the  Lord  made  her  a  joyful  mother.  1 
Sam.  i.  10,  20.  Hczekiah  prayed,  (2  Kings  xix.  15, 
20,)  against  Sennacherib,  and  the  Lord  granted  his 
request.  He  prayed  again,  when  sick,  (2  Kings  xx.  3, 
6,)  and  God  added  unto  his  days  fifteen  years."  Job 
xlii.  8,  10.  "My  servant  Job  shall  pray  for  you;  for 
him  will  I  accept."  "  And  the  Lord  turned  the  cap- 
tivity of  Job,  when  he  prayed  for  his  friends."  Rev. 
v.  8.  "  Golden  vials  full  of  odours,  which  are  the 
prayers  of  the  saints."  Rev.  viii.  3,  4.  "And  another 
angel  came  and  stood  at  the  altar,  having  a  golden 
censer;  and  there  was  given  unto  him  much  incense, 
that  he  should  offer  it  with  the  prayers  of  all  saints  upon 
the  golden  altar  which  was  before  the  throne.  And 
the   smoke   of   the   incense,    which    came   with   the 


REVEALED   THEOLOGY.  153 

prayers  of  the  saints,  ascended  up  before  God,  out  of 
the  angel's  hand." 

6.  The  unrenewed  sometimes  offer  such  prayers  as 
are  employed  by  the  Spirit  as  means  of  grace.  2  Chron. 
xxxiii.  11 — 13.  "Wherefore  the  Lord  brought  upon 
them  the  captains  of  the  host  of  the  King  of  Assyria, 
which  took  Manasseh  among  the  thorns,  and  bound  him 
with  fetters,  and  carried  him  to  Babylon.  And  when 
he  was  in  affliction,  he  besought  the  Lord  his  God,  and 
humbled  himself  greatly  before  the  God  of  his  fathers, 
and  prayed  unto  him:  and  he  was  entreated  of  him, 
and  heard  his  supplication,  and  brought  him  again  to 
Jerusalem  into  his  kingdom.  Then  Manasseh  knew  that 
the  Lord  he  was  God."  Acts  viii.  22,  23.  "  Repent 
therefore  of  this  thy  wickedness,  and  pray  God,  if  per- 
haps the  thought  of  thy  heart  may  be  forgiven  thee. 
For  I  perceive  that  thou  art  in  the  gall  of  bitterness, 
and  in  the  bond  of  iniquity." 

Jonah  prayed  and  was  answered,  (Jonah  ii.)  and 
if  he  was  a  pious  man  I  have  no  proof  of  it  in  the 
Bible. 

There  is  nothing  morally  good  in  the  prayers  of  the 
unrenewed;  yet  they  may  be  heard  and  answered,  and 
made  the  means  of  grace  to  those  who  offer  them:  for 
even  the  prayers  of  the  saints  are  not  answered  from 
regard  to  any  inherent  excellence  in  them.  Prov.  xxviii. 
9.  "  He  that  turneth  away  his  ear  from  hearing  the 
law,  even  his  prayer  shall  be  abomination." 

Prov.  xxi.  27.  "  The  sacrifice  of  the  wicked  is 
abomination:  how  much  more  when  he  bringeth  it  with 
a  wicked  mind?" 

14 


154  REVEALED   THEOLOGY. 

Sec.  XVIII.  The  Holy  Ghost,  in  different  ages,  has 
employed  sacred  psalmody  as  a  means  of  grace. 

Eph.  v.  19,  20.  "  Be  filled  with  the  Spirit;  speaking 
to  yourselves  in  psalms,  and  hymns,  and  spiritual  songs, 
singing  and  making  melody  in  your  heart  to  the  Lord." 
Colos.  iii.  16.  u  Let  the  word  of  Christ  dwell  in  you 
richly  in  all  wisdom;  teaching  and  admonishing  one 
another  in  psalms  and  hymns,  and  spiritual  songs,  sing- 
ing with  grace  in  your  hearts  to  the  Lord."  James  v. 
13.  "  Is  any  merry?  let  him  sing  psalms."  1  Chron.  vi. 
32.  "  And  they  ministered  before  the  dwelling  place  of 
the  tabernacle  of  the  congregation  with  singing,  until 
Solomon  had  built  the  house  of  the  Lord  in  Jerusalem: 
and  then  they  waited  on  their  office,  according  to  their 
order."  1  Chron.  xiii.  8.  "  And  David  and  all  Israel 
played  before  God  with  all  their  might,  and  with  sing- 
ing, and  with  harps,  and  with  psalteries,  and  with  tim- 
brels, and  with  cymbals,  and  with  trumpets."  Neh.  xii. 
27 — 29.  iC  And  at  the  dedication  of  the  wall  of  Jeru- 
salem, they  sought  the  Levites  out  of  all  their  places,  to 
bring  them  to  Jerusalem,  to  keep  the  dedication  with 
gladness,  both  with  thanksgiving,  and  with  singing,  with 
cymbals,  psalteries  and  harps.  And  the  sons  of  the  sing- 
ers gathered  themselves  together,  both  out  of  the  plain 
country  round  about  Jerusalem,  and  from  the  village  of 
]\etophathi;  also  from  the  house  of  Gilgal,  and  out  of 
the  fields  of  Geba  and  Azmaveth:  for  the  singers  had 
builded  them  villages  round  about  Jerusalem." 

Those  who  are  qualified  to  judge  in  a  congregation 
what  shall  be  preached,  or  offered  in  prayer,  may  be 
safely  left  to  decide  what  may  be  sung;  but  for  the  sake 
of  uniformity,  it  is   desirable  that  the  highest  judicata- 


REVEALED  THEOLOGY.  155 

ries  in  the  particular  churches  should  recommend  such 
collections  of  Psalms  and  Hymns  as  they  judge  best.* 

Sec.  XIX.  The  Holy  Spirit  has,  in  different  ages, 
excited  special  revivals  of  religion  in  the  hearts  of 
the  saints,  and  in  some  sections  of  the  visible  church; 
and  these  revivals  have  been  employed  as  the  means  of 
conviction,  conversion,  and  life  to  many  who  were,  be- 
fore they  commenced,  out  of  Christ. 

1.  A  revival  of  religion,  strictly  speaking,  is  a  work  of 
the  Spirit  of  all  grace  upon  the  minds  of  those  who  are 
already  the  people  of  God;  in  which  he  makes  all  the 
christian  graces  live  again  within  them;  so  that,  recover- 
ing from  a  state  of  partial  declension  and  slumber,  they 
are  brought  to  renewed  considerations  of  divine  truth;  to 
the  zealous  exercise  of  faith,  love,  godly  sorrow,  hope, 
and  gratitude;  to  unusual  frequency  and  fervour  in 
prayer;  to  a  lively  sense  of  their  dependance  on  the 
Holy  Spirit  for  success  in  all  spiritual  undertakings;  to 
an  earnest  desire  after  the  salvation  of  their  fellow  sin- 
ners, and  a  vigorous  determination  to  use,  so  far  as 
practicable,  the  various  means  of  grace  with  them;  to  a 
deep  conviction  of  the  evil  of  sin,  the  worth  of  the  soul, 
the  importance  of  seeking  heaven,  the  exposure  of  the 
impenitent  to  the  punishments  of  an  endless  hell,  and 
the  preciousness  of  Christ:  and  finally,  to  the  perform- 
ance of  the  first  works  of  their  espousals  to  the  Re- 
deemer. 


*  Read  Dr.  Latin,  Dr.  Jlnderson,  and  Rev.  Mr.  Mi Masters,  on 
Psalmody;  or  a  review  of  them  in  the  Quarterly  Theological  Re- 
view, Vol.  II.  See  also  "  Hints  on  the  Church's  Psalmody,"  print- 
ed at  Carlisle  in  1821. 


156  RETEALED   THEOLOG*. 

2.  In  answering  the  prayers  of  the  saints  which  are 
thus  excited,  and  in  honouring  those  who  thus  honour 
him,  the  Redeemer  sends  his  Holy  Spirit  to  convince 
and  convert  sinners,  through  the  means  of  grace  instru- 
mentally  applied  to  them  by  revived  disciples;  and  the 
consequence  is,  that  a  greater  number  are  brought  to  the 
knowledge  and  acknowledgment  of  the  truth,  in  a  short 
time,  than  are  usually  gathered  to  Christ  in  a  much 
longer  period,  when  no  extraordinary  exertions  are 
made  by  Zion,  to  be  rendered  efficacious  by  the  Sanc- 
tifier. 

3.  A  time  of  revival  may  be  considered  as  a  harvest 
time  of  souls;  and  if  such  a  season  passes  by,  and  any, 
who  have  had  opportunity  of  witnessing  the  special  out- 
pouring of  the  influences  of  the  Spirit  of  God,  are  not 
converted,  they  are  chargeable  with  a  special  aggrava- 
tion of  their  sin  of  unbelief;  and  the  probability  of  their 
ever  being  saved  is  greatly  diminished. 

4.  If  any  particular  section  of  the  visible  church  is 
visited  with  an  extensive  revival  of  religion,  and  any 
professors  of  evangelical  piety  are  not  quickened  in  their 
spiritual  pursuits,  humbled  under  a  conviction  of  past 
lukewarmness,  and  warmed  in  their  religious  affections 
towards  the  people  and  cause  of  the  Redeemer,  they 
have  great  reason  to  doubt  the  truth  of  their  own  sup- 
posed conversion,  and  the  sincerity  of  their  professions 
of  godliness. 

5.  The  blessed  effects  of  a  revival  of  religion  upon 
the  unrenewed  members  of  a  congregation,  rarely,  if 
ever,  cease  to  be  experienced x  until  the  work  of  grace 
has  first  declined,  from  the  encroachments  of  error,  ex- 
travagant indulgence   of  feeling,   weariness  of  body. 


REVEALED  THEOLOGY.  157 

tveakness  of  the  flesh,  unprofitable  contentions,  want  of 
faith,  or  some  other  cause,  in  the  minds  of  God's  rean- 
imated people;  and  hence,  they  should  be  careful  not  to 
grieve,  resist,  or  quench  his  gracious  influences. 

6.  In  support  of  the  foregoing  propositions,  the  reader 
is  referred  to  the  following  texts  of  scripture.  Hab.  iii. 
2.  "  0  Lord,  I  have  heard  thy  speech  and  was  afraid: 
0  Lord,  revive  thy  work  in  the  midst  of  the  years,  in  the 
midst  of  the  years  make  known;  in  wrath  remember 
mercy."  Malachi  iii.  16—18.  "  Then  they  that  feared 
the  Lord  spake  often  one  to  another;  and  the  Lord  heark- 
ened and  heard  it:  and  a  book  of  remembrance  was 
written  before  him  for  them  that  feared  the  Lord,  and 
that  thought  upon  his  name.  And  they  shall  be  mine, 
saith  the  Lord  of  hosts,  in  that  day  when  I  make  up  my 
jewels;  and  I  will  spare  them,  as  a  man  spareth  his  own 
son  that  serveth  him.  Then  shall  ye  return,  and  discern 
between  the  righteous  and  the  wicked;  between  him 
that  serveth  God,  and  him  that  serveth  him  not." 

Rev.  iii.  20.  "  Behold,  I  stand  at  the  door  and  knock: 
if  any  man  hear  my  voice,  and  open  the  door,  I  will 
come  in  to  him,  and  wiil  sup  with  him,  and  he  with 
me." 

Jer.  xiv.  7 — 9.  "  0  Lord,  though  our  iniquities  tes- 
tify against  us,  do  thou  it  for  thy  name's  sake:  for  our 
backslidings  are  many;  we  have  sinned  against  thee. 
0  the  Hope  of  Israel,  the  Saviour  thereof  in  the  time  of 
trouble,  why  shouldest  thou  be  as  a  stranger  in  the  land, 
and  as  a  way-faring  man,  that  turneth  aside  to  tarry  for 
a  night?  Why  shouldest  thou  be  as  a  man  astonished, 
as  a  mighty  man  that  cannot  save?  Yet  thou,  0  Lord, 
14* 


158  REVEALED  THEOLOGY. 

art  in  the  midst  of  us,  and  we  are  called  by  thy  name; 
leave  us  not." 

Jer.  iv.  14.  "O  Jerusalem,  wash  thine  heart  from 
wickedness,  that  thou  may  est  be  saved."  Mai.  iii.  10. 
"  Prove  me  now  herewith,  saith  the  Lord  of  hosts,  if  I 
will  not  open  you  the  windows  of  heaven,  and  pour  you 
out  a  blessing  that  there  shall  not  be  room  enough  to  re- 
ceive it." 

Eph.  iv.  30.  "  And  grieve  not  the  Holy  Spirit  of  God, 
whereby  ye  are  sealed   unto  the  day  of  redemption." 
Jer.  viii.  20 — 22.  "The  harvest  is  past,  the  summer 
is  ended,  and  we  are  not  saved.     For  the  hurt  of  the 
daughter  of  my  people  I  am  hurt;  I  am  black;  astonish- 
ment hath  taken  hold  on  me.  Is  there  no  balm  in  Giiead? 
is  there  no  physician  ihere?  why  then  is  not  the  health 
of  the  daughter  of  my  people  recovered?"  Jer.  iii.  14, 
22,  23.  tf  Turn,  0  backsliding  children,  saith  the  Lord; 
for  1  am  married  unto  you:    and  I  will  take  you  one  of  a 
city,  and  two  of  a  family,  and  I  will  bring  you  to  Zion. 
Return,  ye  backsliding  children,  and  I  wiil  heal  your 
backslidings.     Behold,  we  come  unto  thee;  for  thou  art 
the  Lord  our  Gori.  Truly  in  vain  is  salvation  hoped  for 
from  the  hiils,  and  lrona  the  multitude  of  mountains: 
truly   in  the  Lord  our  God  is  the  salvation  of  Israel." 
Isa.  xxvii.  fi.    "  He  shall  cause  them  that  come  of  Jacob 
to  take  root;  Israel  shall  blossom  and  bud,  and  fill  the 
face  of  th*j   world  with  fruit"  Isa.  xxxii.  15.  "Until 
the  spirii  be  pu'.red  upon  us  from  on  high,  and  the  wil- 
derness  be  a  fruitful  field,  and  the  fruitful  field  [on  ac- 
count of  *ts  comparative  unfruitfulness]  be  counted  for  a 
forest."  Matt.  viL  11.  "If  ye,  then,  being  evil,  know 
t)ovv  to  giv^  good  gifts  unto  your  children,   how  much 
more  shall  your  Father,  which  it  in  heaven,  give  good 


RETEALED  THEOLOGY.  159 

things  to  them  that  ask."  Luke  xi.  13.  "How  much 
.aore  shall  your  Heavenly  Father  give  the  Holy  Spirit 
to  them  that  ask  him ?"  Dan.  xii.  3.  "They  that  be 
wise  shall  shine  as  the  brightness  of  the  firmament;  and 
they  that  turn  many  to  righteousness  as  the  stars  for  ever 
and  ever." 


CHAPTER  VIII. 

Of  the  Duties  which  man  owes  to  God. 

Sec.  I.  Having  considered  the  doctrines  of  revealed 
theology  which  are  to  be  beiieved,  we  come  row  to  the 
duties  which  are  required  of  man  in  the  sacred  scrip- 
tures. 

Duty  is  moral  conduct  due  to  God.  The  term  in- 
cludes every  action,  whether  simple  or  complex,  mental 
or  bodily,  which  man  is  under  obligations  to  perform. 

The  rule  of  duty  is  the  law  of  God.  Conformity  to 
this  rule  is  righteousness,  and  the  transgression  of  it  is 
sin. 

Any  operations  of  man  which  are  required  by  the 
law  of  God,  are  good  works;  and  any  operations  of 
man,  which  are  a  transgression  of  his  law,  are  evil 
deeds,  or  sins. 

Righteousness  is  a  generic  term,  which  includes  all 
good  works;  and  sin,  a  generic  term,  which  includes  all 
morally  evil  deeds. 

While  the  rule  of  our  duty  and  the  measure  of  our 
obligations  is  the  law  of  God,  it  must  be  alarmed,  that 


160  REVEALED    THEOLOGY. 

the  source  or  foundation  of  human  obligation  is  not  the 
law  itself;  but  the  character  of  God,  the  character  of 
man,  and  the  fact  that  God  has  revealed  his  will.  If 
the  question  should  be  asked,  Why  ought  man  to  obey 
God?  it  would  be  a  correct  answer  to  say,  Because  God 
is  a  holy,  just,  good,  reasonable,  almighty,  perfect 
Creator,  who  has  revealed  his  will  to  man,  his  reason- 
able, accountable,  sensitive,  active  creature.  If  God 
were  not  a  Creator  and  man  his  creature;  if  God  were 
not  possessed  of  the  perfections  of  his  divine  nature,  or 
were  a  different  moral  governor  from  what  he  really  is; 
if  man  were  not  capable  of  knowing  and  doing  the 
things  required;  or  if  God  had  never  made  any  revela- 
tion of  his  good  pleasure  to  man,  there  could  have  been 
no  obligation  to  duty,  because  no  joundatwn  for  obliga- 
tion. 

Jer.  xxxviii.  20.  "  Obey,  I  beseech  thee,  the  voice 
of  the  Lord,  which  I  speak  unto  thee;  so  it  shall  be 
well  unto  thee,  and  thy  soul  shall  live."  Rom.  xiii.  7. 
"Render  therefore  to  all  their  dues:  tribute  to  whom 
tribute  is  due;  custom  to  whom  custom;  fear  to  whom 
fear;  honour  to  whom  honour."  Prov.  iii.  27.  "  With- 
hold not  good  from  them  to  whom  it  is  due,  when  it  is 
in  the  power  of  thine  hand  to  do  it." 

Gal.  vi.  16.  "  As  many  as  walk  according  to  this 
rule,  peace  be  on  them."  Philip,  iii.  16.  "  Let  us  walk 
by  the  same  rule,  let  us  mind  the  same  thing."  Isa.  viii. 
20.  "  To  the  law  and  to  the  testimony:  if  they  speak 
not  according  to  this  word,  it  is  because  there  is  no 
light  in  them." 

1  John  iii.  4.   u  Whosoever  committeth  sin  trans- 


REVEALED    THEOLOGY.  161 

gresseth  also  the  law:  for  sin  is  the  transgression  of  the 
law."     1  John  v.  17.    "  All  unrighteousness  is  sin.'7 

Matt.  v.  16*.  "Let  your  light  so  shine  before  men, 
that  they  may  see  your  good  works."  I  Pet.  ii.  12. 
"  Having  your  conversation  honest  among  the  Gentiles; 
that  whereas  they  speak  against  you  as  evil  doers,  they 
may,  by  your  good  works  which  they  shall  behold, 
glorify  God!"  Ezra  ix.  13,  14.  "  And  after  all  that  is 
come  upon  us  for  our  evil  deeds,  and  for  our  great  tres- 
passes, seeing  that  our  God  has  punished  us  less  than 
our  iniquities  deserve,  and  hath  given  us  such  deliver- 
ance as  this;  should  we  again  break  thy  command- 
ments?" John  vii.  7.  "  Me  it  hatetb,  because  I  testify 
of  it,  that  the  works  thereof  are  evil." 

Deut.  vi.  24,  25.  "  The  Lord  commanded  us  to  do 
all  these  statutes, — and  it  shall  be  our  righteousness,  if 
we  observe  to  do  all  these  commandments  before  the 
Lord  our  God,  as  he  hath  commanded  us." 

Exod.  xx.  2.  "I  am  the  Lord  thy  God,  which  have 
brought  thee  out  of  the  land  of  Egypt,  out  of  the  house 
of  bondage."  This  preface  is  followed  by  the  ten  com- 
mandments; and  this  was  given  as  the  reason  why  the 
Hebrews  ought  to  obey  them.  Psalm  xcv.  6,  7.  "  0 
come,  let  us  worship  and  bow  down:  let  us  kneel 
before  the  Lord  our  Maker.  For  he  is  our  God;  and 
wre  are  the  people  of  his  pasture,  and  the  sheep  of  his 
hand."  Psalm  c.  "  Serve  the  Lord  with  gladness, 
&c.  for  the  Lord  is  good;  his  mercy  is  everlasting;  and 
his  truth  endureth  to  all  generations."  1  Cor.  vi.  10, 
20.  "  Ye  are  not  your  own;  for  ye  are  bought  with  a 
price;  therefore  glorify  God  in  your  body,  and  in  your 
spirit,  which  are  God's."     Psalm  cxlvii,  5,    "  Great  is 


162  REVEALED  THEOLOGY. 

our  Lord,  and  of  great  power:  his  understanding  is  in- 
finite." Job  xxxii.  8.  "  There  is  a  spirit  in  man:  and 
the  inspiration  of  the  Almighty  giveth  them  under- 
standing." 

Deut.  x.  12,  13.  "  And  now,  Israel,  what  doth  the 
Lord  thy  God  require  of  thee,  but  to  fear  the  Lord  thy 
God,  to  walk  in  all  his  ways,  and  to  love  him,  and  to 
serve  the  Lord  thy  God  with  all  thy  heart,  and  with  all 
thy  soul,  to  keep  the  commandments  of  the  Lord,  and 
his  statutes,  which  I  command  thee  this  day  for  thy 
good." 

Sec.  II.  The  duties  of  men  towards  God  vary,  ac- 
cording to  the  varying  revelations  of  God,  and  the 
talents  which  men  have  received  for  the  service  of 
the  Lord.  Hence  the  duties  of  the  Hebrews  were 
multiplied  when  God  gave  them  additional  revelations. 
The  ceremonial  law  was  not  obligatory  on  them,  before 
it  was  given,  and  they  had  an  opportunity  to  know  it. 
Thus,  also,  the  duties  now  obligatory  on  pagans  and 
on  nominal  christians  are  different;  and  the  obliga- 
tions of  children  and  ignorant  persons  in  the  same 
land  differ  greatly  from  those  of  adults,  well  informed, 
and  possessed  of  strong  powers  of  mind. 

Luke  xii.  48.  "  Unto  whomsoever  much  is  given, 
of  him  shall  be  much  required;  and  to  whom  men 
have  committed  much,  of  him  they  will  ask  the  more." 
Matt.  xxv.  13—30.  "  Watch,'  therefore,  for  ye  know 
neither  the  day  nor  the  hour  wherein  the  Son  of  man 
coineth.  For  he  is  [not  the  kingdom  of  heaven  is]  as  a 
man  travelling  into  a  far  country,  who  called  his  own 
servants,  and  delivered  unto  them  his  goods.  And  unto 
one  he  gave  five  talents,  to  another  two,  and  to  another 


REVEALED    THE0L0GV.  K>o 

one;  to  every  man  according  to  his  several  ability; 
and  straightway  took  liis  journey,"  &c.  Rom.  ii.  14, 
15.  "  For  when  the  Gentiles,  which  have  not  the  law, 
do  by  nature  the  things  contained  in  the  law,  these, 
having  not  the  law,  are  a  law  unto  themselves:  which 
show  the  work  of  the  law  written  in  their  hearts, 
their  conscience  also  bearing  witness,  and  their  thoughts 
the  mean  while  accusing  or  else  excusing  one  another." 
Rom.  iii.  19.  "  Now  we  know  that  what  things  soever 
the  law  sailh,  it  saith  to  them  who  are  under  the  law: 
that  every  mouth  may  he  stopped,  and  all  the  world 
may  become  guilty  before  God." 

Sec.  III.  Some  laws  of  God  to  man  have  expired  by 
their  own  limitation.     Such  was  the  command  of  God 
to  Abraham  to  offer  up  Isaac.     After  the  patriarch  had 
once   attempted  it,  and   was  told  to  desist,  it  was  his 
duty  to  make  the   attempt  no  more.     Such   was  the 
command  to  Jonah,  to  preach  to  Nineveh,  that  the  city 
should  be  destroyed.     Such  were  the  ceremonial  laws, 
which  were  types  of  Christ,  and  expired  when  the  anti- 
type was   come.     Such   were   also  some  of  the   civil 
laws  of  the  Jewish  nation,  which  were  applicable  to 
that  nation  alone,  and  ceased  when  the  Jews  ceased  to 
exist  in  a  distinct  national  capacity,  in  the  land  of  Judea. 
Sec   IV.  Some  of  the  laws  of  God  are  equally  bind- 
ing upon  all  people,  of  all  nations,   who  know  them; 
and  under  all  circumstances.     These  laws  of  universal 
and  unceasing  obligation,  are  called  the  moral  law; 
of  which  we  have  a  summary  in  the  ten  commandments. 
The  whole  moral  law  was  not  revealed  to  mankind  at 
once,  bnt  was  gradually  developed  in  its  different  provi- 
sions from  the  first  expression  of  God's  will  to  Adam, 


164  REVEALED   THEOLOGY. 

to  the  completion  of  the  sacred  volume.  The  soul  of 
the  whole  law,  however,  is  required,  when  love  to  God 
and  man  is  demanded;  because,  one  who  should  per- 
fectly love  God  and  man,  would  perfectly  keep  the 
whole  moral  law,  so  far  as  it  should  be  known  by  him. 
Hence  we  read,  1  John  ii.  5,  "  Whoso  keepeth  his 
word,  in  him  verily  is  the  love  of  God  perfected."  Rom. 
xiii.  10.  "Love  worketh  no  ill  to  his  neighbour: 
therefore  love  is  the  fulfilling  of  the  law."  1  John  iv. 
16.  "  God  is  love;  and  he  that  dwelleth  in  love  dwell- 
ed in  God,  and  God  in  him."  Matt.  xxii.  36—40. 
"  Master,  which  is  the  great  commandment  in  the  law? 
Jesus  said  unto  him,  Thou  shalt  love  the  Lord  thy  God 
with  all  thy  heart,  aud  with  all  thy  soui,  and  with  all 
thy  mind.  This  is  the  first  and  great  commandment. 
And  the  second  is  like  unto  it:  Thou  shalt  love  thy 
neighbour  as  thyself.  On  these  two  commandments 
hang  all  the  law  and  the  prophets." 

Sec.  V.  To  the  first  exhibition  of  the  moral  law  to 
man  God  attached  a  promise  of  life,  on  condition  of 
obedience,  and  a  threatening  of  death,  on  condition  of 
disobedience;  and  so  rendered  it  a  covenant  of  works. 
The  law  was  violated  and  the  penalty  incurred  by 
Adam  as  the  federal  head  of  all  his  posterity;  so  that 
no  man  since  Adam's  fall  ought  to  expect,  desire,  or 
aim  at,  justification  before  God  on  account  of  his  own 
personal  obedience  to  the  moral  law  as  a  covenant  of 
works.  Still,  the  scriptures  incidentally  remark,  that 
if  any  man  of  our  race  were  found  perfectly  obedient 
to  the  moral  law,  he  should  be  justified,  and  live  for- 
ever. 


REVEALED    THEOLOGY.  165 

See  the  texts  cited  in  Part  II,  Chap.  Ill,  Section  2. 
Consider  also  the  following  passages:  Ezek.  xviii.  4 — 9. 
"Behold,  all  souls  are  mine;  as  the  soul  of  the  father, 
so  also  the  soul  of  the  son  is  mine:  the  soul  that  sinneth 
it  shall  die.  But  if  a  man  be  just,  and  do  that  which  is 
lawful  and  right, — hath  walked  in  my  statutes,  and  hath 
kept  my  judgments,  to  deal  truly;  he  is  just,  he  shall 
surely  live,  saith  the  Lord  God."  Ver.  19,  20.  "  Yet 
say  ye,  Why?  doth  not  the  son  bear  the  iniquity  of  the 
father?  When  the  son  hath  done  that  which  is  lawful 
and  right,  and  hath  kept  all  my  statutes,  and  hath  done 
them,  [if  such  a  person  can  be  found,]  he  shall  surely 
live.  The  soul  that  sinneth  it  shall  die.  The  son  shall 
not  bear  the  iniquity  of  the  father,  neither  shall  the  father 
bear  the  iniquity  of  the  son:  the  righteousness  of  the 
righteous  shall  be  upon  him,  and  the  wickedness  of  the 
wicked  shall  be  upon  him."  Rom.  x.  5.  "  Moses 
describeth  the  righteousness  which  is  of  the  law,  That 
the  man  which  doeth  those  things  shall  live  by  them." 
Nevertheless,  "  all  have  sinned;"  and  James  ii.  10. 
"  Whosoever  shall  keep  the  whole  law,  and  yet  offend 
in  one  point,  he  is  guilty  of  all."  Wherefore,  let  it 
not  be  said  of  us,  that  "  they  being  ignorant  of  God's 
righteousness,  and  going  about  to  establish  their  own 
righteousness,  have  not  submitted  themselves  unto  the 
righteousness  of  God.  For  Christ  is  the  end  of  the 
law  for  righteousness  to  every  one  that  believeth."  Rom. 
x.  3,  4. 

Sec.  VI.  When  any  law  of  God  requires  any  single 

operation  of  the  mind,  or  of  the  complex  being  man, 

consisting  of  body  and  mind,  every  thing  essentially 

pre-requisite  to  that  operation  is  also  required:  and 

15 


166  REVEALED  THEOLOGY. 

when  God's  law  forbids  any  operation,  it  equally  for- 
bids any  thing  which  will  naturally  produce  or  occasion 
that  forbidden  operation. 

These  are  principles  of  common  sense,  which  need 
not  be  proved  until  they  are  disputed:  but  they  may  be 
illustrated  thus:  God  requires  love:  but  the  concep- 
tion of  some  lovely  object,  and  the  judgment  that  it  is 
lovely,  are  essential  to  the  exercise  of  love;  and  there- 
fore these  mental  acts  are  required,  when  we  are  com- 
manded to  love.  The  command,  that  we  should  be- 
lieve on  the  Lord  Jesus,  is  equally  a  command  to  do 
every  thing  which  is  essential  to  the  operation  of  the 
mind  in  believing.  We  must  attend  to  and  consider  the 
testimony  concerning  Jesus,  which  is  to  be  the  object  of 
faith;  and  we  must  employ  our  minds  also  on  the  sub- 
ject of  the  competency  and  veracity  of  him  who  gives 
the  testimony.  Again,  when  God  forbids  lustful  feel- 
ings, he  equally  forbids,  though  by  implication  only,  all 
those  perceptions  and  conceptions  which  are  known  to 
be  incitements  to  libidinous  sensations  and  motions. 
When,  therefore,  God  requires  love  as  the  fulfilling  of 
the  law,  he  demands  every  thing  which  is  requisite  to 
the  existence  and  continued  operation  of  such  feelings 
of  love,  as  will  induce  him  who  loves  God  and  man 
perfectly,  to  keep  the  whole  law.  Deut.  iv.  9.  "  Only 
take  heed  to  thyself,  and  keep  thy  soul  diligently,  lest 
thou  forget  the  things  which  thine  eyes  have  seen,  and 
lest  they  depart  from  thy  heart  all  the  days  of  thy  life." 
1  Thess.  v.  22.  "  Abstain  from  all  appearance  of  evil." 
Matt.  xii.  7.  "  If  ye  had  known  what  this  meaneth?  I 
will  have  mercy  and  not  sacrifice^  ye  would  not  have 
condemned   the    innocent."      Here    right   knowledge 


REVEALED  THEOLOGY.  167 

would  have  prevented  a  wrong  action.  Prov.  iv.  23, 
26.  "  Keep  thy  heart  with  all  diligence,  for  out  of  it 
are  the  issues  of  life. — Ponder  the  path  of  thy  feet,  and 
let  all  thy  ways  he  established." 

Sec.  VII.  There  are  certain  operations  of  man,  which 
the  constitution,  given  him  by  God,  renders  natural  to 
him,  and  which,  being  neither  required  nor  forbidden  by 
any  law  of  God,  are  in  themselves  neither  morally  good, 
nor  morally  evil;  but  they  are  nevertheless  natu- 
rally good  or  naturally  evil  for  mankind.  For  in- 
stance, God  has  neither  forbidden  nor  required  man  to 
have  certain  perceptions  of  light  through  his  eyes,  and 
yet  it  is  a  pleasant  thing  to  behold  any  beautiful,  lumi- 
nous object;  but  a  protracted  view  of  the  sun  is  painful. 

To  hear  melodious  sounds  which  reach  our  ears,  to 
perceive  fragrant  odours  from  effluvia  wafted  to  us  from 
the  flowers  of  the  garden,  and  the  new-mown  hay,  are 
naturally  good  mental  operations;  while  to  hear  hoarse 
croaking  discords,  and  to  smell  the  scent  of  carrion,  are 
naturally  evil  perceptions.  None  of  these  perceptions 
are  the  subjects  of  divine  legislation.  We  may  say  the 
same  of  the  sensations  of  cold  and  heat  from  the  state  of 
the  atmosphere;  of  jeeling  hunger  and  thirst;  of  many 
conceptions  of  natural  objects;  of  acts  of  consciousness; 
of  our  constitutional  judgments;  and  of  involuntary  re- 
membrance. All  instinctive  operations,  and  the  perform- 
ance of  the  involuntary  animal  functions  of  our  nature 
come  under  the  same  law. 

Sec.  VIII.  All  the  duties  now  required  of  men,  which 
are  enjoined  in  the  holy  scriptures,  may  be  ranked  under 
one  or  the  other  of  the  ten  commandments,  contained  in 
the  twentieth  chapter  of  Exodus;  and  may  be  shown 


168  REVEALED  THEOLOGY. 

to  be  comprehended  in  that  summary.  It  should  not  be 
forgotten,  however,  that  more  of  the  length,  breadth, 
spirituality,  usefulness  and  excellence  of  this  summary 
may  now  be  known  by  men,  than  could  have  been 
known  before  the  New  Testament  was  written.  Each 
of  the  Commandments  will  require  a  distinct  chapter. 


CHAPTER  IX. 

Of  the  First  Commandment. 

Sec.  I.  "  Thou  shalt  have  no  other  gods  before  me." 
Exod.  xx.  3.  The  fact  is  worthy  of  notice,  that  God  has 
not  commanded  men,  saying,  "  Thou  shalt  have  a  God;" 
but  the  first  commandment  takes  it  for  granted  that 
every  man  will  have  a  god  of  some  sort,  without  any 
requisition  on  the  subject.  God  has  so  constituted  all 
accountable  moral  agents,  that  they  are  in  their  own 
nature  religious  beings,  and  a  religion  of  some  kind 
they  will  have.  Besides,  whether  they  know,  acknow- 
ledge, and  choose  him  or  not,  he  is  their  God  by  right, 
and  by  might.     "  I  am  the  Lord  thy  God." 

That  object  which  any  one  supremely  regards,  on 
which  he  depends,  and  to  which  he  looks  for  happiness, 
is,  for  the  time,  his  god;  and  man  from  the  very 
constitution  of  his  nature,  will  have  some  such  object, 
or  a  plurality  of  them;  and  will  love  and  serve  them. 
Man  is  a  dependant  being,  and  will  therefore  depend 
on  something  for  his  comfort  and  felicity.  He  will  have 
some  lord  and  master  to  rule  over  him:  he  will  serve 
God  or  mammon. 


REVEALED  THEOLOGY.  169 

Sec.  II.  The  first  commandment  implies,  moreover, 
that  the  (alien  men  to  whom  it  is  addressed  will  be  na- 
turally inclined  to  polytheism,  and  will  have  a  plurality 
of  gods,  if  they  are  not  prevented  by  the  authority  of  the 
only  living  and  true  God.  Had  men  been  predisposed 
to  have  only  one  god,  and  a  false  one,  we  might  have 
expected  the  command  to  read  thus:  Thouslialt  have  no 
other  god  before  me. 

The  implication  here  stated  is  fully  verified  by  the 
history  of  mankind  in  every  age,  for  they  have  always 
had  gods  many,  and  lords  many.  Even  the  professed 
Atheist  makes  universal  nature  his  god;  and  the  refined 
deist  has  the  god  of  his  imagination. 

Sec  III.  The  words  "  before  me,"  in  the  first  com- 
mandment imply,  that  the  God  who  gives  the  command- 
ment is  every  where  present,  so  that  all  the  false  gods 
which  men  have  in  any  place,  they  must  have  in  his 
presence,  and  as  it  were  before  his  eyes.  Jer.  xxiii.  23, 
24.  "  Am  I  God  at  hand,  saith  the  Lord,  and  not  a  God 
afar  off?  Can  any  hide  himself  in  secret  places,  that  I 
shall  not  see  him?  saith  the  Lord.  Do  not  I  fill 
heaven  and  earth?  saith  the  Lord  "  Psal.  x!iv.  20,  21. 
;c  If  we  have  forgotten  the  name  of  our  God;  or  stretch- 
ed out  our  hands  to  a  strange  god;  shall  not  God  search 
this  out?  for  he  knoweth  the  secrets  of  the  heart.1' 

Sec  IV.  The  God  who  gives  this  commandment, 
and  declares  his  omniscience  in  it,  is  the  God  who  com- 
missioned Moses,  who  covenanted  with  Abraham,  who 
is  the  Father,  Son,  and  Holy  Ghost,  revealed  in  the 
bible;  and  he  positively  commands  us  to  have  no  other 
god  than  himself.   Of  course,  we  may  not, 

1,  Give  that  regard,  reverence,  honour,  confidence. 
15* 


170  REVEALED  THEOLOGY. 

to  parents,  friends,  children,  relatives,  ourselves;  or  to 
any  earthly  thing,  or  finite  good,  which  is  due  to  Jeho- 
vah, for  it  is  idolatry.  Col.  iii.  5.  "  Covetousness — is 
idolatry."  Jer.  xvii.  5.  "  Cursed  be  man  that  trusteth 
in  man,  and  maketh  flesh  his  arm,  and  whose  heart  de- 
parteth  from  the  Lord."  Prov.  xxviii.  26.  "He  that 
trusteth  in  his  own  heart  is  a  fool."  Prov.  iii.  5,  6. 
"  Trust  in  the  Lord  with  all  thine  heart;  and  lean  not 
unto  thine  own  understanding.  In  all  thy  ways  acknow- 
ledge him,  and  he  shall  direct  thy  paths."  1  John  v.  21. 
"  Little  children,  keep  yourselves  from  idols." 

2.  We  may  not  have  for  our  God  any  angel,  or  de- 
parted spirit  of  the  human  race. 

3.  We  may  not  have  for  our  God  the  bring  who  is 
imagined  by  the  Deist  to  exist,  without  subsisting  as  the 
Father,  Son,  and  Holy  Ghost,  and  without  having  in- 
spired the  Holy  Scriptures. 

4.  We  may  not  have  for  our  God,  the  imaginary 
gods  of  those  persons  who  deny  the  deity  of  the  Lord 
Jesus  Christ  and  of  the  Holy  Spirit.  The  god  whom 
Jews,  Arians,  and  Socinians  conceive  of,  has  no  real 
existence.  Jer.  x.  10,  11.  "  The  Lord  is  the  true  God, 
he  is  the  living  God,  and  an  everlasting  King. — The 
gods  that  have  not  made  the  heavens  and  the  earth,  even 
they  shall  perish  from  the  earth,  and  from  under  these 
heavens."  Rom.  i.  25.  "  Who  changed  the  truth  of  God 
into  a  lie,  and  worshipped  and  served  the  creature,  [it 
may  be  of  the  hand,  or  of  the  imagination  of  man,  as 
well  as  of  God's  power,]  more  than  the  Creator,  who  is 
blessed  forever." 

Sec.  V.  Since  all  men  will  have  some  god,  and  since 
they  are  forbidden  to  have  any  other  god  than  the  Fa- 


REVEALED    THEOLOGY.  171 

ther,  Son,  and  Holy  Ghost,  the  Jehovah  of  the  Bible, 
who  is  their  God  by  creation  and  providence,  it  is  im- 
plied, that  it  is  the  duty  of  all  men  to  have  this  true 
God  for  their  God. 

Matt.  iv.  1 0.  "  Thou  sbalt  worship  the  Lord  thy  God, 
and  him  only  shalt  thou  serve."  lsa.  xliv.  6.  "  Thus 
saith  the  Lord,  the  King  of  Israel,  and  his  Redeemer 
the  Lord  of  Hosts;  I  am  the  first,  and  I  am  the  last,  and 
besides  me  there  is  no  God."  Deut.  xi.  I.  li  Thou  shalt 
love  the  Lord  thy  God,  and  keep  his  charge,  and  his 
statutes,  and  his  judgments,  and  his  commandments, 
alway." 

The  duty  of  having  the  one  only  living  and  true  God 
for  our  God,  includes  all  those  duties  which  are  im- 
plied in,  or  essential  to  the  performance  of  it.  Hence, 

Sec.  VI.  The  first  commandment  requires  ail  men  to 
employ  their  faculties  of  perception,  conception,  memo- 
ry, judgment,  reasoning,  consciousness,  and  conscience, 
in  relation  to  the  creatures  of  God  and  their  operations, 
in  such  a  way  as  to  obtain  a  knowledge  of  the  true  God; 
for  men  cannot  have  him  for  their  God  without  having 
some  true  knowledge  of  him. 

Rom.  i.  1 9 — 21 .  "  Because  that  which  may  be  known 
of  God  is  manifest  in  them:  for  God  hath  showed  it  un- 
to them;"  if  they  will  but  see  it.  "For  the  invisible 
things  of  him  from  the  creation  of  the  world  are  clearly 
seen,"  by  them  who  look  on  them  aright,  "  being  under- 
stood by  the  things  that  are  made,  even  his  eternal 
power  and  godhead;  so  that  they  are  without  excuse: 
because  that,  when  they  knew  God,  they  glorified  him 
not  as  God,  neither  were  thankful;  but  became  vain  in 
their  imaginations,  and  their  foolish  heart  was  darken- 


ViZ  REVEALED  THEOLOGY. 

cd."  In  short,  whatever  may  be  known  of  God  from  his 
works,  by  any  one,  he  ought  to  know;  but  alas!  fallen 
man,  in  his  native  estate,  neither  loves,  nor  desires,  nor 
wills,  nor  exerts  himself  to  know,  what  he  might  know 
of  God  from  the  works  of  creation,  and  the  light  of 
reason. 

Sec.  VII.  The  first  commandment  makes  it  the  duty 
of  all  men  to  know  what  God  has  revealed  to  them,  and 
to  believe  every  portion  of  God's  testimony.  Job.  xxii. 
21 .  "  Acquaint  now  thyself  with  him,  and  be  at  peace: 
thereby  good  shall  come  unto  thee."  Of  coarse,  every 
natural  man,  as  well  as  every  renewed  man,  is  bound 
to  employ  his  faculties  on  the  subject  of  divine  revela- 
tion, to  ascertain  what  is  revealed,  and  to  judge  that  all 
the  divine  statements  are  true.  He  must  believe  that 
God  is,  and  is  the  rewarder  of  them  that  diligently 
seek  him:  he  ought  to  believe  that  God  is  infinitely 
wise  and  true;  and  to  assent  to  every  proposition,  coming 
from  God  to  him,  as  true,  upon  this  previous  judgment, 
that  God  cannot  lie.  And  since  the  belief  of  revealed 
truth  is  necessarily  dependant  on  some  previous  concep- 
tion of  it,  and  that  conception  on  some  antecedent  act  of 
the  mind;  all  men,  who  have  the  opportunity,  ought  to 
/tear,  to  read,  and  meditate  upon  the  testimony  of  God; 
"  for  faith  cometh  by  hearing,  and  hearing  by  the  word 
of  God;"  and  u  without  faith  it  is  impossible  to  please 
God." 

1.  The  right  use  of  all  the  means  by  which  we  may 
become  acquainted  with  the  being,  perfections,  and  reve- 
lations of  the  true  God;  and  with  the  person  and  work 
of  the  Mediator  in  particular,  is  required  in  the  first 
commandment. 


REVEALED   THEOLOGY.  173 

2.  It  is  true,  that  this  commandment,  which  requires 
faith  in  the  Lord  Jesus  Christ,  does  not  promise  pardon 
and  eternal  life  to  believers;  but  the  gospel  of  God,  or 
his  revelation,  which  we  are  bound  to  believe,  concern- 
ing the  way  of  salvation,  does  exhibit  this  promise:  so 
that  the  God  in  whom  we  are  now  required  to  exercise 
faith,  is  God  in  Christ,  the  just  God  and  Saviour.* 

3.  There  is  nothing  in  the  nature  of  faith  in  Christ 
which  merits  pardon  and  acceptance  with  God;  but 
the  connexion  between  the  first  exercise  of  saving  faith 
and  these  blessings  is  wholly  a  covenant  one,  establish- 
ed by  the  gracious  act  of  God,  who  of  his  mercifulness 
will  show  mercy  freely,  and  in  his  own  way,  on  his  own 
terms. 

4.  Before  a  man  believes  with  the  heart  unto  right- 
eousness, it  is  his  duty  to  perform  all  those  mental  ope- 
rations which  are  pre-requisites  to  justifying  faith.  He 
must  believe  that  God  exists,  before  he  can  savingly 
believe,  that  God  so  loved  the  world  as  to  give  his  only 
begotten  Son,  that  whosoever  believeth  on  him  should 
not  perish  but  have  everlasting  life:  and  he  must  con- 
ceive of  God  and  of  existence,  before  he  can  practically 
believe  in  the  being  of  God. 

5.  Holy  faith  always  has  for  its  object  some  proposi- 
tion which  is  a  matter  of  divine  testimony. 

Holy  faith  is  any  act  of  the  judgment,  that  some  pro- 
position of  God's  testimony  is  true,  which  is  exercised 
in  consequence  of  our  regard  to  the  character  of  God, 
who  delivers  the  testimony.  We  are  brought  to  exer- 
cise this  faith  by   the  gracious  influence  of  the  Holy 

*  Read  Ten  Sermons  on  Faith}  by  the  author  of  this  volume. 


174  REVEALED  THEOLOGY. 

Spirit  in  governing  our  minds:  and  the  effects  of  it  will 
always  be  such  feelings,  volitions,  and  conduct  as 
correspond  with  the  testimony  believed. 

6.  Every  natural  man  ought  sincerely  to  desire  and 
ask  for  those  influences  of  the  Holy  Ghost  which  will 
bring  him  to  the  exercise  of  acts  of  holy  faith;  and  he 
may,  while  unrenewed,  have  many  naturally,  though  no 
morally  good  motives,  for  willing  to  pray  for  such  a  bless- 
ing. Such  prayers,  we  have  before  shown,  may  be, 
and  often  are,  answered  by  the  God  of  all  grace. 

7.  Saving  or  justifying  faith  is  but  a  species  of  holy 
faith,  which  has  for  its  object  some  testimony  of  God 
concerning  the  salvation  of  sinners  by  Jesus  Christ. 
Noah  had  holy  faith  in  the  testimony  of  God  concern- 
ing the  universal  deluge;  but  when  Saul  of  Tarsus  be- 
lieved M  the  faithful  saying  and  worthy  of  all  accepta- 
tion, that  Christ  Jesus  came  into  the  world  to  save  sin- 
ners," he  had  holy,  saving  faith. 

8.  Any  person  who  exercises  any  species  of  holy 
faith,  has  or  will  have  saving  faith,  whenever  God  re- 
veals to  him  any  testimony  concerning  the  way  of  sal- 
vation. 

9.  The  first  commandment  made  it  the  duty  of  the 
prophets  and  apostles  to  have  the  faith  of  miracles, 
whenever  God  revealed  to  them  that  he  would  work  a 
miracle  in  conformity  to  their  prayer  or  commandment; 
and  should  God  now  testify  to  any  one  of  us  his  plea- 
sure to  counteract  or  suspend  any  of  the  laws  of  nature, 
it  would  then  be  our  duty  also  to  him  as  God,  to  have 
the  same  kind  of  faith. 

10.  The  faith  of  miracles  was  not,  in  all  instances, 
we  have  reason  to  think,  a  holy  operation  of  the  mind. 


HEVEALED    THEOLOGY.  175 

Judas  and  Balaam  had  it,  without  possessing  one  spark 
of  saving  grace. 

Sec.  VIII.  The  first  commandment  makes  it  the 
duty  of  all  men  who  are  sinners,  to  exercise-  repentance 
towards  God,  and  be  thoroughly  converted  in  all  their 
moral  conduct,  because  they  cannot  otherwise  have  the 
only,  living,  and  true  God  for  their  God.  Since  their 
moral  conduct  towards  the  true  God  is  wholly  wrong, 
this  command  requires  it  to  be  changed  and  become 
altogether  right. 

John,  the  baptizer,  and  Christ,  preached,  saying, 
MeravogiTS,  "  Repent  ye;"  or  literally,  "  change  your 
minds."  The  repentance  here  required  as  due  to  God, 
does  not  consist  in,  although  it  includes,  godly  sorrow. 

1 .  Sinners,  who  have  not  had  just  conceptions  of  God, 
are  required  to  conceive  of  him  as  he  has  revealed  him- 
self. Jer.  iv.  22.  "  My  people  is  foolish,  they  have 
not  known  me."  Psal.  1.  21.  "Thou  thoughtest  I  was 
altogether  such  a  one  as  thyself."  1  Chron.  xxviii.  9. 
"  Know  thou  the  God  of  thy  father."  1  Cor.  xv.  34. 
"  Some  have  not  the  knowledge  of  God."  Rom.  i.  28. 
"  They  did  not  like  to  retain  God  in  their  knowledge." 
Deut.  iv.  35,  36.  "  Unto  thee  it  was  showed,  that 
thou  mightest  know  that  the  Lord  he  is  God;  there  is 
none  else  besides  him.  Out  of  heaven  he  made  thee  to 
hear  his  voice,  that  he  might,  instruct  thee:  and  upon 
earth  he  showed  thee  his  great  fire;  and  thou  heardest 
his  words  out  of  the  midst  of  the  fire." 

2.  Sinners  who  have  false  notions  of  Christ,  or  are 
ignorant  of  his  character  and  work,  must  come  to  just 
apprehensions  of  the  truth  concerning  him.  Jer.  ix.  3. 
"  They  are  not  valiant  for  the  truth  upon  the  earth;  for 


176  REVEALED  THEOLOGY. 

they  proceed  from  evil  to  evil,  and  they  know  not  me, 
saith  the  Lord."  Matt.  xvi.  15.  "  But  whom  say  ye 
that  I  am?"  Matt.  xxii.  42.  "What  think  ye  of  Christ?" 

1  John  v.  20.  "  And  we  know  that  the  Son  of  God  is 
come,  and  hath  given  us  an  understanding,  that  we  may 
know  him  that  is  true,  and  we  are  in  him  ihat  is  true, 
even  in  his  son  J«jsus  Christ.  This  is  the  true  God  and 
eternal  life."  2  Pet.  iii.  18.  "  Grow  in  grace,  and  in 
the  knowledge  of  our  Lord  and  Saviour  Jesus  Christ." 

2  Pet.  I,  2,  3,  5.  "  Grace  and  pe;ice  be  multiplied 
unto  you  through  the  knowledge  of  God,  and  of  Jesus 
our  Lord,  according  as  his  divine  power  hath  given 
unto  us  all  things  that  pertain  unto  life  and  godliness, 
through  the  knowledge  of  him  that  hath  called  us  to  glory 
and  virtue. — Add  to  your  faith  virtue;  and  to  virtue  [for- 
titude,] knowledge."  Philip,  iii.  8,  iO.  "Yea,  doubtless, 
and  I  count  all  things  but  loss  for  the  excellency  of  the 
knowledge  of  Christ  Jesus  my  Lord:-— that  I  may  know 
him,  and  the  power  of  his  resurrection."  Eph.  iv.  13. 
"  Till  we  all  come  in  the  unity  of  the  faith  and  of  the 
knowledge  of  the  Son  of  God,  unto  a  perfect  man,  unto 
the  measure  of  the  stature  ot  Christ."  Luke  i.  76 — 79. 
"  Thou  shalt  go  before  the  face  of  the  Lord  to  prepare  his 
ways;  to  give  knowledge  of  salvation  unto  his  people  by 
the  remission  of  their  sins,  through  the  tender  mercy  of 
our  God;  whereby  the  day-spring  from  on  high  hath  visit- 
ed us,  to  give  light  to  them  that  sit  in  darkness  and  in  the 
shadow  of  death,  to  guide  our  feet  into  the  way  of 
peace."  1  Tim.  ii.  3,  4.  "  This  is  good  and  accept- 
able in  the  sight  of  God  our  Saviour;  who  will  have 
[commands]  all  men  to  be  saved,  and  to  come  unto  the 


REVEALED  THEOLOGY.  ITi 

knowledge  of  the  truth."     Hosea  iv.  6.     "My  people 
are  destroyed  for  lack  of  knowledge." 

3.  Sinners  who  have  false  notions  concerning  the 
Holy  Spirit  and  his  work,  concerning  the  nature  and 
extent  of  the  law,  concerning  their  own  depravity,  guilt, 
misery  and  necessities;  and  in  short,  concerning  spirit- 
ual things  generally,  must  be  so  converted  in  the  ope- 
rations of  their  minds,  as  to  have  scriptural  conceptions 
and  judgments,  on  all  subjects  of  divine  revelation. 
Colos.  iii.  10.  "  Put  on  the  new  man,  which  is  re- 
newed in  knowledge  after  the  image  of  him  that  crea- 
ted him."  Colos.  i.  9,  10.  We  "  desire  that  ye  might 
be  filled  with  the  knowledge  of  his  will  in  all  wisdom 
and  spiritual  understanding;  that  ye  might  walk  worthy 
of  the  Lord  unto  all  pleasing,  being  fruitful  in  every 
good  work,  and  increasing  in  the  knowledge  of  God." 
1  Cor.  ii.  10 — 15.  "  God  hath  revealed  them  unto  us 
by  his  Spirit:  for  the  Spirit  searcheth  all  things,  yea, 
the  deep  things  of  God.  For  what  man  knoweth  the 
things  of  a  man,  save  the  spirit  of  a  man,  which  is  in 
him?  even  so  the  things  of  God  knoweth  no  man,  but 
the  Spirit  of  God.  Now  we  have  received,  not  the  spi- 
rit of  the  world,  but  the  Spirit  which  is  of  God;  that 
we  might  know  the  things  that  are  freely  given  to  us  of 
God.  Which  things  also  we  speak,  not  in  the  words 
which  man's  wisdom  teacheth,  but  which  the  Holy 
Ghost  teacheth;  comparing  spiritual  things  with  spirit- 
ual. But  the  natural  man  receiveth  not  the  things  of 
the  Spirit  of  God:  for  they  are  foolishness  unto  him: 
neither  can  he  know  them,  because  they  are  spiritually 
discerned.  But  he  that  is  spiritual  judgeth  all  things." 
16 


178  REVEALED   THEOLOGY. 

Prov.  xxix.  18.     "  Where  there  is  no  vision  the  people 
perish." 

4.  Sinners  who  have  employed  their  perception  about 
temporal  things  in  such  a  way  as  to.promote  their  lusts, 
or  at  best  merelj  to  gratify  their  natural  feelings,  must 
be  so  converted  as  to  hear  the  words  of  life,  search  the 
scriptures,  look  upon  the  seals  of  the  covenant  of  grace, 
and  have  all  their  bodily  organs  exercised  about  tempo- 
ral and  spiritual  things  in  such  a  way  as  to  glorify  God. 
The  five  senses  must  be  inlets  of  divine  truth,  and  fur- 
nish us  with  occasions  for  holy  conceptions,  emotions, 
intentions  and  actions.  1  John  i.  1,3.  "  That  which  was 
from  the  beginning,  which  we  have  heard,  which  we 
have  seen  with  our  eyes,  which  we  have  looked  upon, 
and  our  hands  have  handled,  of  the  Word  of  life; — that 
which  we  have  seen  and  heard,  declare  we  unto  you, 
that  ye  also  may  have  fellowship  with  us:  and  truly  our 
fellowship  is  with  the  Father,  and  with  his  Son  Jesus 
Christ."  Heb.  v.  14,  "  Strong  meat  belongeth  to  them 
that  are  of  full  age,  even  to  those  who  by  reason  of  use 
have  their  senses  exercised  to  discern  both  good  and 
evil." 

5.  Sinners  who  have  employed  their  memory  about 
worldly  things  exclusively,  and  have  forgotten  their  obli- 
gations to  God,  his  dealings  with  them,  the  truth  they 
have  heard,  and  even  the  promises  and  vows  which 
they  have  made,  must  be  so  converted  as  to  remember 
their  Creator  habitually,  and  employ  their  memory  in 
recollecting  whatsoever  things  are  honest,  just,  lovely,  of 
good  fame,  and  truly  virtuous.  By  exercising  this  facul- 
ty aright,  they  must  give  perpetuity  to  all  the  divine 


REVEALED   THEOLOGY.  179 

knowledge  and  experience  of  which  they  have  ever  been 
the  subjects. 

Isa.  xvii.  10.  "  Thou  hast  forgotten  the  God  of  thy 
salvation,  and  hast  not  been  mindful  of  the  Rock  of  thy 
strength."  Jer.  ii.  32.  "  My  people  have  forgotten  me 
days  without  number."  Hosea  iv.  6.  "  Because  thou 
hast  rejected  knowledge,  I  will  also  reject  thee; — seeing 
thou  hast  forgotten  the  law  of  thy  God,  I  will  also  for- 
get thy  children."  Ileb.  xii.  5.  "  Ye  have  forgotten  the 
exhortation,  which  speaketh  unto  you  as  unto  children." 
2  Pet.  i.  9.  "  He  that  lacketh  these  things  is  blind,  and 
cannot  see  afar  off,  and  hath  forgotten  that  he  was  purg- 
ed from  his  old  sins."  Num.  xv.  39.  "  And  it  shall  be 
unto  you  for  a  fringe,  that  ye  may  look  upon  it,  and  re- 
member all  the  commandments  of  the  Lord  and  do 
them."  Deut.  viii.  2.  "  Thou  shalt  remember  all  the 
way  which  the  Lord  thy  God  led  thee  these  forty  years 
in  the  wilderness."  Deut.  ix.  7.  "  Remember,  and  for- 
get not,  how  thou  provokedst  the  Lord  thy  God  to 
wrath."  1  Chron.  xvi.  12.  "Remember  his  marvellous 
works  that  he  hath  done,  his  wonders,  and  the  judgments 
of  his  mouth."  Eccle.  xii.  1.  "  Remember  now  thy  Crea- 
tor in  the  days  of  thy  youth."  Luke  xvii.  32.  "  Remember 
Lot's  wife."  Acts.  xx.  35.  u  Ye  ought  to  support  the  weak, 
and  to  remember  the  words  of  the  Lord  Jesus,  how  he 
said,  It  is  more  biessed  to  give  than  to  receive."  Jude  17. 
"  Beloved,  remember  ye  the  words  which  were  spoken 
before  of  the  apostles  of  our  Lord  Jesus  Christ." 

6.  Those  who  have  judged  erroneously,  and  reasoned 
falsely,  should  judge  and  reason  correctly,  so  as  to  cor- 
respond with  the  mind  of  the  Lord.  Those  acts  of 
judgment,  which  come  under  the  denomination  of  believ- 
ing,  were  considered  in  the  seventh  section  of  this  chap- 


180  REVEALED   THEOLOGY. 

ter.  Our  constitutional  judgments  are  not  the  subjects  of 
divine  legislation,  because  God  has  regulated  them  by 
the  constitution  of  our  minds.  Our  acquired  judgments, 
which  depend  on  testimony  and  experience,  are  required 
to  be  right.  If  we  would  have  the  true  God  for  our  God, 
and  honour  and  obey  him  as  such,  we  must  judge  righ- 
teous judgments,  and  infer  right  conclusions  from  them. 
The  judgment  must  be  exercised  aright  about  spiritual, 
as  well  as  natural  things.  Luke  xii.  54 — 57.  "  And  he 
said  also  to  the  people,  When  ye  see  a  cloud  rise  out  of 
the  west,  straightway  ye  say,  There  cometh  a  shower; 
[this  is  your  judgment;]  and  so  it  is.  And  when  ye  see 
the  south  wind  blow,  ye  say,  There  will  be  heat;  and  it 
cometh  to  pass."  These  are  judgments  formed  by  expe- 
rience and  analogical  reasoning.  "  Ye  hypocrites,  ye 
can  discern  the  face  of  the  sky  and  of  the  earth;  but 
how  is  it  that  ye  do  not  discern  this  time?  Yea,  and  why 
even  of  yourselves  judge  ye  not  what  is  right."  Lev.  xix. 
J  5.  "  Ye  shall  do  no  unrighteousness  in  judgment:  thou 
shalt  not  respect  the  person  of  the  poor,  nor  honour  the 
person  of  the  mighty:  but  in  righteousness  shalt  thou 
judge  thy  neighbour."  John  vii.  24.  M  Judge  not  ac- 
cording to  the  appearance,  but  judge  righteous  judg- 
ment." John  viii.  15.  "  Ye  judge  after  the  flesh."  Acts 
iv.  19.  "Whether  it  be  right  in  the  sight  of  God  to 
hearken  unto  you  more  than  unto  God,  judge  ye."  1 
Cor.  x.  15.  "I  speak  as  to  wise  men;  judge  ye  what  I 
say."  1  Cor.  xi.  13,  31.  "Judge  in  yourselves:  is  it 
comely  that  a  woman  pray  unto  God  uncovered?"  "If 
we  would  judge  ourselves  we  should  not  be  judged." 
Job  xv.  3.  "  Should  he  reason  with  unprofitable  talk? 
or  with  speeches  wherewith  he  can  do  no  good?"  Acts 
xvii.  2.  "  Paul,  as  his  manner  was,  went  in  unto  them? 


REVEALED    THEOLOGV.  181 

and  three  sabbath  days  reasoned  with  them  out  of  the 
scriptures,  opening  and  alleging,  that  Christ  must  needs 
have  suffered,  and  risen  again  from  the  dead;  and  that 
this  Jesus,  whom  I  preach  unto  you,  is  Christ.''  Acts 
xviii.  4.  "  And  he  reasoned  in  the  synagogue  every 
Sabbath,  and  persuaded  the  Jews  and  the  Greeks." 
Acts  xxiv.  25.  "  He  reasoned  of  righteousness,  temper- 
ance, and  judgment  to  come."  Matt.  xvi.  7,  8.  "And 
they  reasoned  among  themselves,  saying,  It  is  because 
we  have  taken  no  bread.  Which  when  Jesus  perceived, 
he  said  unto  them,  0  ye  of  little  faith,  why  reason  ye 
among  yourselves,  because  ye  have  brought  no  bread?" 
Our  Saviour  then  proceeds  to  show,  that  from  what  they 
knew  of  his  miraculous  power,  they  ought  to  have  rea- 
soned differently  about  his  caution  to  "  beware  of  the 
leaven  of  the  Pharisees." 

7.  Sinners,  whose  consciences  have  been  perverted  and 
scared,  should  have  their  consciences  rectified  and  quick- 
ened, so  as  to  approve  or  disapprove  of  moral  laws  and 
conduct,  in  conformity  to  the  will  of  God.  That  con- 
science may  be  right  in  its  operations,  the  judgment  and 
understanding  must  be  previously  rectified.  Phil.  i.  9, 
10.  "  I  pray,  that  your  love  may  abound  yet  more  and 
more  in  knowledge  and  in  all  judgment;  that  ye  may  ap- 
prove things  that  are  excellent;  that  ye  may  be  sin- 
cere and  without  offence."  It  is  conscience  which 
either  approves  or  disapproves;  and  the  apostle  desired 
that  from  love  to  God  the  Phillippians  might  abound  in 
right  operations  of  the  understanding  and  judgment,  in 
order  that  their  conscience  should  approve  of  all  suitable 
objects,  of  all  excellent  things.  Rom.  ii.  15.  "Their 
conscience  also  bearing  witness,  and  their  thoughts  the 
16* 


182  REVEALED  THEOLOGY. 

meanwhile  accusing  or  else  excusing  one  another."  1 
Tim.  iv.  1,  2.  "Some  shall  depart  from  the  faith,  giv- 
ing head  to  seducing  spirits,  and  doctrines  of  devils; 
speaking  lies  in  hypocrisy;  having  their  conscience 
seared  with  a  hot  iron."  Heb.  ix.  14.  "How  much 
more  shall  the  blood  of  Christ,  who  through  the  eternal 
Spirit  offered  himself  without  spot  to  God,  purge  your 
conscience  from  dead  works  to  serve  the  living  God?" 
Heb.  x.  22.  "  Having  our  hearts  sprinkled  from  an  evil 
conscience."  Heb.  xiii.  18.  "We  trust  we  have  a  good 
conscience,  in  all  things  willing  to  live  honestly."  1 
Pet.  ii.  19.  "For  this  is  thankworthy,  if  a  man  for 
conscience  towards  God  endure  grief,  suffering  wrong- 
fully." 

8.  Sinners,  whose  moral  emotions  have  been  wrong, 
are  required  to  have  right  affections  and  passions, 
and  to  regulate  in  a  proper  manner  their  sensations, 
especially  their  appttites.  Their  hearts  have  been  hard; 
they  must  become  and  continue  soft,  if  they  would  have 
Jehovah  tor  their  God. 

(1/  They  have  hated  God;  they  have  hated  know- 
ledge and  spiritually  good  things  in  general,  and  their 
hatred  and  enmity  must  be  exchanged  for  love.  This 
love  towards  God  must  be  supreme;  towards  themselves 
subordinate;  towards  their  fellow  men,  like  that  which 
they  feel  tor  themselves;  and  towards  all  other  lovely 
objects,  proportionate  to  what  they  know  of  their  love- 
liness. 

John  xv.  24,  25.  "  Now  have  they  both  seen  and 
hated  both  me  and  my  Father."  "  They  hated  me 
without  a  cause."  Prov,  i.  29.  "  They  hated  know- 
ledge."    Luke  xix.  14.    "  His  citizens  hated  him»  and 


REVEALED   THEOLOGY.  183 

sent  a  message  after  him,  saying,  We  will  not  have  this 
man  to  reign  over  us."  Rom.  i.  30.  "  Haters  of  God." 
Psalm  Ixxxi.  15.  "  The  haters  of  the  Lord  should  have 
submitted  themselves  unto  him."  Tit.  iii.  3.  "  We 
ourselves  also  were  sometimes  foolish,  disobedient, 
deceived,  serving  diverse  lusts  and  pleasures,  living  in 
malice  and  envy,  hateful,  and  hating  one  another." 
John  iii.  20.  "  Every  one  that  doeth  evil  hateth  the 
light,  neither  cometh  to  the  light,  lest  his  deeds  should 
be  reproved."  James  iv.  4.  "  The  friendship  of  the 
world  is  enmity  with  God."  Rom.  viii.  7.  u  The 
carnal  mind  is  enmity  against  God:  for  it  is  not  subject 
to  the  law  of  God,  neither  indeed  can  be."  Matt.  xxii. 
37,  39.  u  Thou  shalt  love  the  Lord  thy  God  with  all 
thy  heart,  and  with  all  thy  soul,  and  with  all  thymind." 
M  Thou  shalt  love  thy  neighbour  as  thyself."  Psalm  iv. 
2.  "How  long  will  ye  love  vanity?"  Micah  iii.  2, 
"Who  hate  the  good  and  love  the  evil."  Amos  v.  15. 
"  Hate  the  evil  and  love  the  good."  Zech.  viii.  17,  19. 
"  Love  no  false  oaths," — "  love  the  truth  and  peace." 
Matt.  v.  44.  "Love  your  enemies."  1  Pet.  ii.  17. 
"Love  the  brotherhood."  1  John  ii.  i5.  "  Love  not 
the  world,"  lying  in  sin  and  governed  by  the  lust  of  the 
flesh,  the  lust  of  the  eyes,  and  the  pride  of  life,  "  neither 
the  things  that  are  in  the  world."  John  xv.  12.  "This 
is  my  commandment,  that  ye  love  one  another,  as  I  have 
loved  you." 

(2.)  They  who  have  had  no  fear  of  God  before  their 
eyes,  (Rom.  iii.  18.)  must  be  found,  "  perfecting  holi- 
ness in  the  fear  of  God,"  2  Cor.  vii.  1.  This  filial 
fear  must  take  the  place  of  a  slavish  dread  of  God. 
Holy  fear  is  so  influeiitial  over  our  moral  conduct,  that 


184  REVEALED  THEOLOGY. 

the  whole  of  practical  piety  is  frequently  comprehended 
under  this  term.  Levit.  xxv.  17.  **  Thou  shalt  fear 
thy  God:  for  I  am  the  Lord  your  God."  Isa.  xxxiii.  6. 
"  The  fear  of  the  Lord  is  his  treasure."  Prov.  xxiii. 
17.  u  Be  thou  in  the  fear  of  the  Lord  all  the  day  long." 
Neh.  v.  9.  "  Ought  ye  not  to  walk  in  the  fear  of  our 
God."  Luke  xii.  5.  "  I  will  forewarn  you  whom  ye 
shall  fear:  fear  him,  which  after  he  hath  killed  hath 
power  to  cast  into  hell;  yea,  I  say  unto  you,  fear  him." 
(3.)  They  who  have  desired  only  natural  good,  must 
be  so  converted  as  supremely  and  habitually  to  desire 
pardon,  holiness,  the  favour  of  God,  and  all  spiritually 
good  things,  of  which  they  have  any  conceptions.  Job 
xxi.  14.  "  They  say  unto  God;  Depart  from  us;  for  we 
desire  not  the  knowledge  of  thy  ways."  Acts  iii.  14. 
"  Ye  desired  the  Holy  One  and  the  Just,  and  desired  a 
murderer  to  be  granted  unto  you,"  in  preference  to  the 
Saviour.  Psalm  x.  3.  "  The  wicked  boasteth  of  his 
heart? s  desire,  and  blesseth  the  covetous,  whom  the  Lord 
abhorreth."  Eph.  ii.  3.  "We  all  had  our  conversa- 
tion in  times  past  in  the  lusts  of  our  flesh,  fulfilling  the 
desires  of  the  flesh  and  of  the  mind;  and  were  by 
nature  the  children  of  wrath,  even  as  others.  2  Sam. 
xxxiii.  "  This  is  all  my  salvation  and  all  my  desire." 
2  Chron.  xv.  15.  "They  had  sworn  with  all  their 
heart,  and  sought  him  with  their  whole  desire."  Hag. 
ii.  7.  "  The  Desire  of  all  nations  shall  come."  1  Cor. 
xiv.  1.  "  Desire  spiritual  gifts,  but  rather  that  ye  may 
prophesy,"  or  publicly  preach.  Rom.  x.  1.  "  My 
heart's  desire  and  prayer  to  God  for  Israel  is,  that  they 
might  be  saved."  Philip,  i.  23.  "  Having  a  desire  to 
depart,  and  to  be  with  Christ."     Heb.  xi.  16.    "Now 


REVEALED    THEOLOGY.  185 

they  desire  a  better  country,  that  is,  an  heavenly: 
wherefore  God  is  not  ashamed  to  be  called  their  God: 
for  he  hath  prepared  for  them  a  city."  1  Pet.  ii.  2. 
M  As  new  born  babes,  desire  the  sincere  milk  of  the 
word,  that  ye  may  grow  thereby."  Psalm  xxxvii.  4. 
"  Delight  thyself  also  in  the  Lord:  and  he  shall  give 
thee  the  desires  of  thine  heart." 

(4.)  They  who  have  esteemed  many  evil  things,  and 
nothing  better  than  things  naturally  good,  must  exercise 
esteem  for  spiritually  excellent  objects.  Luke  xvi.  15. 
"  That  which  is  highly  esteemed  among  men  is  abomina- 
tion in  the  sight  of  God."  Deut.  xxxii.  15.  "Then  he 
forsook  God  which  made  him,  and  lightly  esteemed  the 
Rock  of  his  salvation."  Isa.  jiii.  3.  "  He  was  despised; 
and  we  esteemed  him  not."  Psalm  cxix.  128.  I  esteem 
all  thy  precepts  concerning  all  things  to  be  right." 
Heb.  xi.  26.  "  Esteeming  the  reproach  of  Christ 
greater  riches  than  the  treasures  in  Egypt."  Jobxxiii. 
12.  "I  have  esteemed  the  words  of  his  mouth  more 
than  my  necessary  food." 

(5.)  They  who  have  delighted,  joyed,  rejoiced,  trust- 
cd,  hoped,  rested,  and  confided  in  improper  objects,  or 
in  things  naturally  good  alone,  must  exercise  these  af- 
fections towards  suitable  spiritual  objects.  Psalm  xxxvii. 
3—17.  "  Trust  in  the  Lord: — Might  thyself  also  in  the 
Lord: — trust  also  in  him: — rest  in  the  Lord,  and  wait 
patiently  for  him."  John  xv.  11,  "  These  things  have 
I  spoken  unto  you,  that  my  joy  might  remain  in  you, 
and  that  your  joy  might  be  full."  1  Pet.  i.  S.  "  Whom 
having  not  seen,  ye  love;  in  whom,  though  now  ye  see 
him  not,  yet  believing  ye  rejoice  with  joy  unspeakable 
and   full  of  glory."     Rom.  v.  11.    "  We  also  joy  in 


186  REVEALED   THEOLOGY. 

God,  through  our  Lord  Jesus  Christ."  Rom.  xii.  12, 
15.  "  Rejoicing  in  hope" — "Rejoice  with  them  that  do 
rejoice."  Psalm  xxxiii.  21.  u  Our  heart  shall  rejoice 
in  him,  because  we  have  trusted  in  his  holy  name." 
Psalm  cxlvii.  11.  "  The  Lord  taketh  pleasure  in  them 
that  fear  him,  in  those  that  hope  in  his  mercy."  Philip, 
iii.  3.  "  Have  no  confidence  in  the  flesh."  Prov.  iii.  26. 
"  The  Lord  shall  be  thy  confidence,  and  shall  keep  thy 
foot  from  being  taken." 

(6.)  Sinners  must  cease  from  exercising  shame,  sor- 
row, grief,  regret,  indignation,  sadness,  anger,  and  wrath 
in  relation  to  improper  objects;  and  fee!  these  passions 
only  in  such  circumstances  as  God  approves. 

Ezek.  xvi.  52.  "  Bear  thine  own  shame,  for  thy  sins 
that  thou  hast  committed."  Mark  viii.  38.  "  Whosoever 
therefore  shall  be  ashamed  of  me  and  of  my  words  in 
this  adulterous  and  sinful  generation;  of  him  also  shall 
the  Son  of  man  be  ashamed,  when  he  cometh  in  the 
glory  of  his  Father  with  the  holy  angels."  Rom.  i.  16. 
"  I  am  not  ashamed  of  the  gospel  of  Christ."  2  Cor.  vii. 
9 — 11.  "Now  I  rejoice,  not  that  ye  were  sorry,  but 
that  ye  sorrowed  to  repentance:  for  ye  were  made  sorry 
after  a  godly  manner,  that  ye  might  receive  damage  by 
us  in  nothing.  For  godly  sorrow  worketh  repentance  to 
salvation  not  to  be  repented  of:  but  the  sorrow  of  the 
world  worketh  death.  For  behold  this  selfsame  thing, 
that  ye  sorrowed  after  a  godly  sort,  what  carefulness  it 
wrought  in  you,  yea,  what  clearing  of  yourselves,  yea, 
what  indignation,  yea,  what  fear,  yea,  what  vehement 
desire,  yea,  what  zeal,  yea,  what  revenge!  In  all  things 
ye  have  approved  yourselves  to  be  clear  in  this  matter." 
1  Pet.  ii.  19.   "  This  is  thankworthy,  if  a  man  for  con- 


REVEALED   THEOLOGY,  187 

science  toward  God  endure  grief,  suffering  wrongfully." 
John  xxi.  1 7.  "  Peter  was  grieved  because  he  said  unto 
him  the  third  time,  Lovest  thou  me?"  Mark  iii.  5. 
"  And  when  he  had  looked  round  about  on  them  with 
anger,  being  grieved  for  the  hardness  of  their  hearts,  he 
saith  unto  the  man,  Stretch  forth  thine  hand."  Mark  x. 
22  "  He  was  sad  at  that  saying,  and  went  away  grieved: 
for  he  had  great  possessions."  Ezek.  xiii.  22.  "  With 
lies  ye  have  made  the  heart  of  the  righteous  sad,  whom 
I  have  not  made  sad."  Eph.  iv.  26.  "  Be  ye  angry  and 
sin  not:  let  not  the  sun  go  down  upon  your  wrath." 

(7.)  They  who  have  felt  pride  and  ingratitude,  must 
exercise  humility  and  thankfulness;  the  unmerciful  and 
cruel  must  be  merciful;  the  impatient  must  become  pa- 
tient; the  fretful  must  be  meek;  and  envy,  malice,  despair, 
cruelty,  and  lust,  must  be  entirely  discarded. 

2  Chron.  xxxii.  26.  "  Hezekiah  humbled  himself  for 
the  pride  of  his  heart."  Jam.  iv.  6.  "  God  resisteth  the 
proud,  but  giveth  grace  unto  the  humble."  Rom.  i.  21. 
"  When  they  knew  God,  they  glorified  him  not  as  God, 
neither  were  thankful."  Psal.  c.  4.  "  Enter  into  his 
gates  with  thanksgiving,  and  into  his  courts  with  praise: 
be  thankful  unto  him,  and  bless  Ins  name."  James  ii. 
13.  "  He  shall  have  judgment  without  mercy,  that  hath 
showed  no  mercy;  and  mercy  rejoiceth  against  judg- 
ment." Prov.  xi.  17.  "  The  merciful  man  doethgood  to 
his  own  soul:  but  he  that  is  cruel  troubleth  his  own 
flesh."  Luke  vi.  36.  u  Be  ye  therefore  merciful,  as  your 
Father  also  is  merciful."  Eccles.  vii.  8,  9.  u  The  pa- 
tient in  spirit  is  better  than  the  proud  »n  spirit.  Be  not 
hasty  in  thy  spirit  to  be  angry."  1  Thess.  v.  14.  "  Be 
patient  toward  all  men."  Psal.  xl.  1.  "  I  waited  pa- 
tiently for  the  Lord;  and  he  inclined  unto  me,  and  heard 


188  REVEALED   THEOLOGY. 

my  cry."  Heb.  x.  36.  "  Ye  have  need  of  patience." 
Psal.  xxxvii.  1,8.  "  Fret  not  thyself  because  of  evil- 
doers:— -fret  not  thyself  in  any  wise  to  do  evil."  2  Tim. 
ii.  24,  25.  "  The  servant  of  the  Lord  must  not  strive, 
but  be  gentle  unto  all  men,  apt  to  teach,  patient,  in 
meekness  instructing  those  that  oppose  themselves." 
Matt.  v.  5.  "  Blessed  are  the  meek;  for  they  shall  in- 
herit the  earth."  1  Pet.  ii.  1.  "Laying  aside  all  malice, 
and  all  guile,  and  hypocrisies,  and  envies."  2  Cor.  iv.  8. 
14  We  are  perplexed,  but  not  in  despair."  Gal.  v.  16,  17, 
24.  "  Ye  shall  not  fulfil  the  lust  of  the  flesh.  For  the 
flesh  lusteth  against  the  Spirit."  "  And  they  that  are 
Christ's  have  crucified  the  flesh  with  the  affections  and 
lusts." 

(8.)  The  appetites  of  sinners  which  have  been  un- 
bridled, must  be  brought  into  subjection,  and  governed 
by  judgment  and  conscience.  Have  sensations  of  hunger, 
thirst,  &.c,  we  shall,  from  our  nature;  but  we  may  eat 
or  not  eat,  drink  or  not  drink,  according  as  we  shall 
choose. 

1  Cor.  viii.  13.  "  Wherefore,  if  meat  make  my  bro- 
ther to  offend,  I  will  eat  no  flesh  while  the  world  stand- 
eth."  1  Cor.  x.  31.  "  Whether  therefore  ye  eat,  or 
drink,  or  whatsoever  ye  do,  do  all  to  the  giory  of  God." 
1  Cor.  ix.  27.  u  I  keep  under  my  body,  and  bring  it 
into  subjection." 

(9.)  It  is  our  duty  to  exercise  all  proper  emotions  in 
such  a  manner  lhat  we  may  be  said  to  have  zeal,  or  be 
zealous.  If  we  love,  hope,  desire,  &c,  but  not  with  ardour 
and  vehemence,  we  w&utzeal.  Gal.  iv.  18.  "It  is  good 
to  be  zealously  ajjected  always  in  h  good  thing."  Tit.  ii. 
14.    "A  peculiar  people,  zealous  of  good  works."     % 


REVEALED    THEOLOGY.  189 

Cor.  vii.  11.  "  Yea,  what  vehement  desire."  Rev.  iii. 
15,  16.  u  I  know  thy  works  that  thou  art  neither  cold 
nor  hot:  I  would  thou  wert  cold  or  hot.  So  then,  because 
thou  art  lukewarm,  and  neither  cold  nor  hot,  I  will  spue 
thee  out  of  my  mouth."  John  ii.  17.  "  The  zeal  of  thine 
house  hath  eaten  me  up." 

9.  Sinners,  whose  will  has  been  devoted  to  sin,  must 
choose,  intend,  purpose,  determine,  design,  and  resolve, 
from  right  motives,  to  follow  the  Lord  wholly,  and  do 
whatsoever  he  commands  them.  From  natural  motives 
they  may  have  chosen  naturally  good  things;  but  now 
they  must  choose  something  better,  something  spiritually 
good.  Deut.  xxx.  15,  17,  18,  19.  "  See,  I  have  set  be- 
fore thee  this  day  life  and  good,  and  death  and  evil: 
but  if  thine  heart  turn  away,  so  that  thou  wilt  [that  is, 
wiliest]  not  hear, — ye  shall  surely  perish. — Therefore 
choose  life,  that  both  thou  and  thy  seed  may  live." 
Josh.  xxiv.  15.  "  Choose  ye  this  day  whom  ye  will 
serve: — but  as  for  me  and  my  house  we  will  serve  the 
Lord."  Prov.  i.  29.  w  They  hated  knowledge  and  did 
not  choose  the  fear  of  the  Lord."  Prov.  iii.  31.  "  Envy 
not  the  oppressor,  and  choose  none  of  his  ways."  John  v. 
40.  "  Ye  will  not  come  to  me  that  ye  might  have  life." 
Ezek.  xviii.  31.  "  Cast  away  from  you  all  your  trans- 
gressions, whereby  ye  have  transgressed;  and  make  you 
a  new  heart  and  a  new  spirit:  for  why  will  ye  die,  O 
house  of  Israel?"  1  Cor.  ii.  2.  "  For  I  determined  not 
to  know  any  thing  among  you,  save  Jesus  Christ,  and 
him  crucified." 

10.  Sinners,  whose  voluntary  agency  has  been  opposed 
to  the  law  of  God,  must  exert  themselves  to  govern  their 
own  minds  in  all  their  operations,  and  to  regulate  all 

17 


19U  REVEALED  THEOLOGY, 

their  external  conduct  by  the  laws  of  God.  The  first 
commandment  requires  that  all  our  moral  actions  should 
be  holy,  whether  they  be  simple  or  complex;  whether 
they  require  the  operation  of  mental  faculties  alone,  or 
the  faculties  of  the  mind  and  body  together.  If  our  voli- 
tions are  holy,  the  agency  which  is  the  result  of  them 
will  be  holy  also. 

We  must  practise  self- government,  so  as  to  prevent  the 
exercise  of  wrong  mental  operations;  keeping  our  hearts 
with  all  diligence,  and  keeping  ourselves  in  the  love  of 
God.  We  must  grow  in  grace  and  in  the  knowledge 
of  our  Lord  and  Saviour  Jesus  Christ. 

We  must  practise  self-denial,  by  choosing  and  acting, 
not  from  wrong  feelings,  as  motives,  but  from  judgment 
and  conscience,  enlightened  by  the  word  of  God,  in  di- 
rect opposition  to  our  hearts,  when  exercising  criminal 
emotions. 

We  must  acknowledge  God  by  an  open  profession  to  be 
our  God,  as  well  as  voluntarily  covenant  to  be  his;  pray 
to  him  in  secret  and  in  public;  sing  his  praise;  read  his 
word;  preach  the  gospel  if  called  to  this  work;  hear  the 
preachingof  the  word  with  teachable,  honest,  good  minds; 
swear  solemnly  by  his  name  on  proper  occasions;  celebrate 
the  sacraments  of  the  New  Testament;  and  perform  all 
those  required  actions  which  the  Holy  Spirit  is  pleased 
to  employ  as  means  of  grace.  On  these  subjects,  it  is 
sufficient  to  refer  to  the  passages  of  scripture  which 
have  been  quoted  in  the  seventh  chapter  of  this  work. 
In  short,  this  first  commandment  binds  us  to  the  perfect 
observance  not  only  of  this,  but  of  every  other  com- 
mandment of  the  moral  law;  for  we  are  not  of  God  un- 
less we  hear  his  words,  and  walk  in  all  his  ordinances. 
John  viii.  47.  "  He  that  is  of  God  heareth  God's  words.'' 


REVEALED    THEOLOGY.  191 

1  John  iii.  24.  "He  that  kecpeth  his  commandments 
dwelleth  in  him  and  he  in  him."  Psal.  cxix.  G.  "  Then 
shall  I  not  be  ashamed,  when  I  have  respect  unto  all  thy 
commandments."  Col.  i.  10.  "Walk  worthy  of  the 
Lord  unto  all  pleasing." 

11.  We  are  bound  to  employ  our  consciousness,  so  as 
to  know  that  we  perform  the  holy  exercises  of  which  we 
are  the  subjects;  and  our  judgment  in  comparing  them 
with  the  mental  operations  required  by  the  moral  law, 
and  attributed  to  the  saints:  and  our  reason,  so  as  to  in- 
fer our  conversion  from  the  performance  of  those  holy 
actions  of  which  we  are  conscious;  that  thus  we  may  as- 
sure ourselves  of  knowing  God  to  the  salvation  of  our 
souls.  Rom.  viii.  13 — 17.  "  If  ye  live  after  the  flesh  ye 
shall  die:  but  if  ye,  through  the  Spirit,  do  mortify  the 
deeds  of  the  body,  ye  shall  live.  For  as  many  as  are 
led  by  the  Spirit  of  God,  they  are  the  sons  of  God.  For 
ye  have  not  received  the  Spirit  of  bondage  again  to  fear; 
but  ye  have  received  the  Spirit  of  adoption,  whereby  we 
cry,  Abba,  Father.  The  Spirit  itself  beareth  witness 
with  our  spirit,  that  we  are  the  children  of  God:  and  if 
children,  then  heirs;  heirs  of  God,  and  joint-heirs  with 
Christ."  2  Cor.  xiii.  5.  "  Examine  yourselves,  whether 
ye  be  in  the  faith;  prove  your  own  selves.  Know  ye 
not  your  own  selves,  how  that  Jesus  Christ  is  in  you, 
except  ye  be  reprobates?"  For  other  texts  on  tiXs  sub- 
ject, the  reader  is  referred  to  Chapter  vi.  Section  viii. 

12.  We  are  bound  to  promote  right  mental  disposi- 
tions, and  to  form  holy  habits  of  moral  agency;  that  in- 
stead of  being  prone  to  evil,  we  may  by  a  new  nature 
be  inclined  to  good. 

Psal.  1.  23.     "  To  him  that  ordereth,"  or  as  it  is  in 


192  REVEALED    THEOLOGY. 

the  margin,  disposeth  "  his  conversation  aright,  will  I 
show  the  salvation  of  God."  Prov.  xvi.  1.  "  The  pre- 
parations," or  disposings  "  of  the  heart  in  man,  and  the 
answer  of  the  tongue,  are  from  the  Lord."  Jer.  xiii. 
23.  "  Can  the  Ethiopian  change  his  skin,  or  the  leo- 
pard his  spots?  then  may  ye  also  do  good,  that  are  ac- 
fAistomed  to  do  evil."  Josh.  xxiv.  23.  Incline  your 
heart  unto  the  Lord  God  of  Israel."  Psal.  cxix.  36, 
112.  "  Incline  my  heart  unto  thy  testimonies,  and  not 
to  covetousness."  "  I  have  inclined  mine  heart  to  per- 
form thy  statutes  ahvay,  even  unto  the  end. 

Habits  are  formed  by  the  frequent  repetition  of  any 
operation;  and  in  acquiring  right  dispositions,  inclina- 
tions and  habits,  wre  must  diligently  and  resolutely  exert 
ourselves,  while  we  humbly  depend  on  God  for  his 
gracious  assistance,  bestowed  in  answer  to  prayer. 


CHAPTER  X. 

Of  the  Second  Commandment. 

Sec.  I.  Exod.  xx.  4— 6.  "Thou  shalt  not  make 
unto  thee  any  graven  image,  or  any  likeness  of  any 
thing  tjy#t  is  in  heaven  above,  or  that  is  in  the  earth  be- 
neath, or  that  is  in  the  water  under  the  earth:  thou  shalt 
not  bow  down  thyself  to  them,  nor  serve  them:  for  I  the 
Lord  thy  God  am  a  jealous  God,  visiting  the  iniquity  of 
the  fathers  upon  the  children  unto  the  third  and  fourth 
generation  of  them  that  hate  me;  and  showing  mercy 


REVEALED  THEOLOGT.  193 

unto  thousands  of  them  that  love  me,  and  keep  my  com- 
mandments." 

As  thcj?rs*  commandment  implies  that  all  men  will 
have  some  supreme  object  of  regard,  some  god  or 
other;  so  the  second  takes  it  for  granted  that  all  men 
will  worship  their  deity  in  some  way.  The  first  com- 
mandment forbids  men  to  have  any  other  god  than  the 
true  God,  and  the  second  forbids  us  to  worship  the  true 
God  in  any  other  than  the  divinely  appointed  mode. 

Sec.  II.  The  first  commandment,  as  has  been  already 
shown,  makes  it  our  duty  to  worship  God  agreeebly  to 
his  appointments,  because  we  cannot  otherwise  have  him 
for  our  God  to  the  exclusion  of  all  false  gods.  It  is  the 
first,  and  not  the  second  commandment,  therefore,  which 
binds  us  to  search  the  scriptures,  pray,  give  thanks;  and 
employ  all  those  means  01  grace  which  consist  in  hu- 
man operations,  and  which  are  required  of  men,  even 
while  the  efficacy  of  them  to  promote  holiness  is  entire- 
ly dependant  on  the  efficiency  of  the  Holy  Spirit. 

Sec.  III.  We  may  not  worship  any  image,  picture,  or 
similitude  of  any  thing,  however  made,  by  God,  or  man, 
as  the  object  of  our  regard,  lor  this  would  be  having 
other  gods  before  Jehovah,  and  so  would  violate  the  first 
command  of  the  decalogue.  Hence  if  any  persons  real- 
ly worship  the  relics  of  saints,  the  saints  themselves, 
the  virgin  Mary,  the  sacramental  bread  and  wine, 
carved  images,  or  other  representations  of  Christ,  or  any 
other  visible  or  tangible  form,  of  which  they  may  con- 
ceive, they  are  as  truly  chargeable  with  idolatry,  as  the 
pagans  who  adore  wood,  gold,  stone,  clay,  serpents,  riv- 
ers, crocodiles,  and  twenty  thousand  divinities. 

Praying  to  the  virgin  Mary,  and  to  any  of  the  spirits 
17* 


194  REVEALED   THEOLOGY. 

of  departed  saints,  is  idolatrous  worship,  and  supposes 
them  to  be  possessed  of  the  attributes  of  omniscience 
and  omnipresence,  which  belong  to  Jehovah  alone. 
Deut.  iv.  23,  24.  "Take  heed  unto  yourselves,  lest 
ye  forget  the  covenant  of  the  Lord  your  God,  which  he 
made  with  you,  and  make  you  a  graven  image,  or  the 
likeness  of  any  thing,  which  the  Lord  thy  God  hath  for- 
bidden thee.  For  the  Lord  thy  God  is  a  consuming 
fire,  even  a  jealous  God." 

Sec.  IV.  It  is  a  violation  of  the  second  commandment 
to  pretend  to  worship  the  only  living  and  true  God, 
through  the  instrumentality  of  images,  pictures,  cruci- 
fixes, the  virgin  Mary,  saints,  angels,  or  any  human  in- 
vention, of  any  description,  whether  it  be  a  substance 
fashioned,  an  image  conceived  of,  or  a  mode  of  acting 
prescribed  by  man. 

Deut.  iv.  15 — 19.  "  Take  ye  therefore  good  heed 
unto  yourselves;  for  ye  saw  no  manner  of  similitude  on 
the  day  that  the  Lord  spake  unto  you  in  Horeb  out  of 
the  midst  of  the  fire:  lest  ye  corrupt  yourselves,  and 
make  you  a  graven  image,  the  similitude  of  any  figure, 
the  likeness  of  male  or  female,  the  likeness  of  any  beast 
that  is  on  the  earth,  the  likeness  of  any  winged  fowl 
that  flieth  in  the  air,  the  likeness  of  any  thing  that 
creepeth  on  the  ground,  the  likeness  of  any  fish  that  is 
in  the  waters  beneath  the  earth;  and  lest  thou  lift  up 
thine  eyes  unto  heaven,  and  when  thou  seest  the  sun, 
and  the  moon,  and  the  stars,  even  all  the  host  of  heaven 
shouldest  be  driven  to  worship  them,  and  serve  them, 
which  the  Lord  thy  God  hath  divided  unto  all  nations 
under  the  whole  heaven."  Exod.  xxxii.  8.  u  They 
have  turned  aside  quickly  out  of  the  way  which  I  com- 


ftEVEALED   THEOLOGY.  195 

manded  them:  they  have  made  them  a  molten  calf,  and 
have  worshipped  it,  and  have  sacrificed  thereunto,  and 
said,  These  be  thy  gods,  O  Israel,  which  have  brought 
thee  out  of  the  land  of  Egypt."  Matt.  xv.  9.  "  But 
in  vain  do  they  worship  me,  teaching  for  doctrines  the 
commandments  of  men."  Colos.  ii.  16,  18,  20—23. 
"  Let  no  man  therefore  judge  you  in  meat,  or  in  drink, 
or  in  respect  of  a  festival,  or  of  the  new  moon,  or  of 
the  sabbath  days;"  for  God  alone  has  a  right  to  judge, 
rw/e,  or  regulate  men  in  these  matters.  Or  course  it  is 
a  sin  for  any  human  beings  to  require,  authoritatively, 
fasting  on  any  day,  the  keeping  of  lent,  the  eating  of 
fish  on  Friday  in  preference  to  other  flesh,  the  observ- 
ance of  Christmas  and  good  Friday,  and  the  celebra- 
tion of  penticost,  or  of  the  birth  and  martyrdom  of 
saints.  Fasts  and  feasts  of  a  religious  nature  may  be 
recommended  to  others  by  those  who  think  it  proper 
themselves  to  devote  some  special  season  to  them;  but 
they  should  not  be  commanded  by  Church  or  State. 

"  Let  no  man  beguile  you  of  your  reward  in  a  volun- 
tary humility"  that  is,  by  a  self-willed  humilia- 
tion, "  and  worshipping  of  angels,  intruding  into  those 
things  which  he  hath  not  seen,  vainly  puffed  up  by  his 
fleshly  mind."  Thus  are  forbidden  all  consecrations  of 
water,  wafers,  bread,  wine,  churches,  bells,  robes,  and 
utensils  used  in  worship;  all  reiterations  of  baptism, 
extreme  unction;  all  counting  of  beads,  with  the  use  of 
prescribed  crossings  and  genuflexions  in  prayer;  all  pre- 
scriptions of  penance  by  priests;  and  all  attempts  to 
obtain  pardon  and  eternal  life  by  any  or  all  of  these 
things.  "  Wherefore,  if  ye  be  dead  with  Christ  from 
the  rudiments  of  the  world;  why,  as  though  living  in 


196  REVEALED  THE0L0GS". 

the  world,  arc  ye  subject  to  ordinances,"  such  as, 
"  (Touch  not,  taste  not,  handle  not,  any  of  those  things 
which  tend  to  destruction  of  life  in  the  using,)  after  the 
commandments  and  doctrines  of  men?  Which  things 
have,  indeed,  a  show  of  wisdom  in  will-worship  and 
humiliation,  and  neglecting  the  body,  not  in  any  provi- 
sion for  satisfying  the  flesh." 

If  men  think  to  please  God  by  abstinence  from  all 
animal  food,  and  by  celibacy,  when  his  providence  does 
not  require  these  things;  by  shutting  themselves  up  in 
convents;  by  adding  cream,  oil,  and  spittle  to  water 
used  in  baptism;  by  offering  up  the  host  as  a  sacrifice; 
by  burning  tapers  for  other  purposes  than  that  of  giving 
light;  by  binding  wafers  to  the  dying;  by  confessing 
secret  sins  to  their  fellow  men;  by  giving  and  receiving 
absolution  from  men;  or  by  doing  any  other  thing  as  an 
act  of  religious  worship,  which  God  has  not  required  in 
his  word,  they  err,  not  knowing  the  scriptures,  and 
violate  the  second  article  in  the  decalogue. 

Sec.  V.  The  reasons  by  which  obedience  to  this 
commandment  is  enforced  in  the  decalogue,  are,  First, 
the  inherent  attributes  of  God  considered  as  the  Lord, 
or  Jehovah;  Secondly,  the  covenant  relation  which  sub* 
sists  between  God  and  men;  expressed  by  the  Lord  thy 
God;  and  Thirdly,  the  jealousy  of  God  for  his  own 
honour,  which  induces  him  to  visit  the  iniquity  of  the 
fathers  upon  the  children  unto  the  third  and  fourth 
generation  of  them  that  hate  him;  and  to  show  mercy 
unto  thousands  of  generations  of  them  that  love  him  and 
keep  his  commandments.  Deut.  vii.  9.  "  Know,  there- 
fore, that  the  Lord  thy  God,  he  is  God,  the  faithful  God, 
which  keepeth   covenant   and  mercy  with  them  that 


REVEALED  THEOLOGY.  197 

love  him  and  keep  his  commandments  to  a  thousand 
generations."  He  will  make  the  wicked,  who  worship 
him  not  agreeably  to  his  will,  experience  punishment 
through  the  antecedent  wickedness  of  their  ancestry  of 
two  or  three  generations;  and  yet,  (Ezek.  xviii  14 — 17,) 
"  if  he  beget  a  son  that  seeth  his  father's  sins  which  he 
hath  done,  and  considereth,  and  doth  not  such  like, — 
he  shall  not  die  for  the  iniquity  of  his  father,  he  shall 
surely  live."  On  the  contrary,  however,  so  great  is  the 
mercy,  goodness,  and  faithfulness  of  God,  that  if  ances- 
tors and  descendants,  for  thousands  of  generations, 
should  worship  God  in  sincerity,  according  to  his  ap- 
pointment, the  piety  and  prayers  of  the  first,  should 
prove  a  blessing  to  the  last  in  this  line  of  godly  persons, 
through  the  gracious  interposition  of  heaven.  Exod. 
xxxiv.  14.  "  Thou  shalt  worship  no  other  God:  for  the 
Lord,  whose  name  is  Jealous,  is  a  jealous  God." 


CHAPTER  XI. 

Of  the  Third  Commandment. 

Sec.  I.  Exod.  xx.  7.  "  Thou  shalt  not  take  the  name 
of  the  Lord  thy  God  in  vain;  for  the  Lord  will  not  hold 
him  guiltless  that  taketh  his  name  in  vain." 

The  name  of  God  is  any  thing  by  which  he  makes 
himself  known;  for  names  are  given  to  distinguish 
objects.  Hence,  the  titles,  attributes,  revelations,  works, 
ordinances,  counsels,  providence,  doctrines,  covenants, 


2  98  REVEALED  THEOLOGY. 

and  appointments  of  Jehovah,  are  all  included  under 
the  name  of  the  Lord. 

Sec.  II.  The  third  commandment  takes  it  for  grant- 
ed, that  men  will  make  use  of  the  name  of  the  Lord  in 
some  manner;  and  forbids  them  to  employ  it  in  a  vain, 
improper,  unprofitable,  profane  way.  Lev.  xviii.  21. 
"Neither  shalt  thou  profane  the  name  of  thy  God." 

1.  We  are  forbidden  to  take  God's  name  in  vain,  by 
praying  inconsiderately,  insincerely,  without  meaning 
what  we  say,  without  solemnity,  submission,  and  love; 
or  for  such  things  as  God  has  forbidden  us  to  desire. 
Those  persons  who  cry,  "  God  bless  you,"  "  God  bless 
me,"  "  Good  Lord,"  "  0  Lord,"  "  Lord  have  mercy," 
in  common  conversation,  and  do  not  intend  seriously  to 
pray,  take  God's  name  in  vain.  The  same  is  true,  in  a 
degree,  of  those  serious  persons,  who  in  prayer  use  some 
of  the  names  of  God  to  rest  upon,  and  keep  up  the 
sound  of  their  voice,  until  they  can  think  of  something 
else  to  offer.  We  should  never  cry  out,  "  0  Lord," 
unless  we  design  solemnly  to  address  God,  and  present 
cither  adoration,  confession,  petition,  or  thanksgiving. 

Imprecations  of  evil  against  our  fellow  men,  and  all 
denunciation  of  curses,  excepting  such  as  God  has  au- 
thorized, are  also  violations  of  this  sacred  precept. 

To  utter  or  countenance  the  mock  prayers,  vows  and 
oaths  of  the  stage  is  a  horrible  violation  of  this  com- 
mand. 

2.  We  may  neither  think,  speak,  nor  read  of  any  of 
the  names  of  God,  without  believing  that  he  exists, 
knows  our  conduct,  and  is  a  rewarder  of  them  who  dili- 
gently seek  him. 


REVEALED  THEOLOGY.  199 

3.  We  may  not  read  or  hear  the  word  of  God  in  a 
careless,  negligent  manner;  without  having  a  desire  to 
know  the  mind  of  the  Spirit  and  do  his  will. 

4.  We  violate  the  third  commandment  if  we  admin- 
ister the  sacraments  of  baptism  and  the  Lord's  supper 
in  an  unscriptural  manner;  or  if  we  receive  them,  being 
adults,  with  superstitious  regard,  in  ignorance  of  their 
nature  and  design,  or  from  any  unholy  motives.  Mala. 
i.  12.  "  Ye  have  profaned  it,  in  that  ye  say,  The  table 
of  the  Lord  is  polluted;  and  the  fruit  thereof,  even  his 
meat,  is  contemptible." 

5.  We  are  forbidden  to  sing  sacred  songs,  without 
singing  with  the  spirit  and  the  understanding  also;  or  to 
engage  in  any  act  of  public  or  private  worship,  without 
a  desire,  and  a  design,  to  get  good,  do  good,  and  glorify 
God. 

6.  It  is  a  violation  of  the  third  commandment  to 
make  vows  lightly,  on  trifling  subjects,  or  to  do  things 
unlawful;  and  equally  so,  to  break  lawful  vows  and 
covenants. 

7.  To  swear  by  any  of  the  names  of  God,  in  a  light, 
and  trifling,  or  angry  manner;  to  swear  insincerely,  or 
falsely;  to  swear  by  the  bible,  the  cross,  or  any  thing 
else  than  the  true  God;  to  refuse  to  answer  under  oath, 
when  properly  called  on  so  to  do;  and  to  encourage  any 
of  these  sins;  are  things  forbidden  by  this  part  of  the 
decalogue. 

2  Chron.  xv.  12 — 15.  "And  they  entered  into  a 
covenant  to  seek  the  Lord  God  of  their  fathers  with  all 
their  heart  and  with  all  their  soul;  that  whosoever  would 
not  seek  the  Lord  God  of  Israel  should  be  put  to  death, 
whether  small  or  great,  whether  man  or  woman.     And 


200  REVEALED    THEOLOGY. 

they  sware  unto  the  Lord  with  a  loud  voice,  and  with 
shouting,  and  with  trumpets,  and  with  cornets.  And  all 
Judab  rejoiced  at  the  oath:  for  they  had  sworn  with  all 
their  heart,  and  sought  him  with  their  whole  desire;  and 
he  was  found  of  them:  and  the  Lord  gave  them  rest 
round  about."  Matt.  v.  33—37.  "  Ye  have  heard  that 
it  hath  been  said  to  them  of  old  time,  Thou  shalt  not 
forswear  thyself,  but  shalt  perform  unto  the  Lord  thine 
oaths.  Moreover  I  say  unto  you,  swear  not  at  all;  nei- 
ther by  heaven,  for  it  is  God's  throne;  nor  by  the  earth, 
for  it  is  his  footstool;  neither  by  Jerusalem,  for  it  is  the 
city  of  the  great  king:  neither  shalt  thou  swear  by  thy 
head,  because  thou  canst  not  make  one  hair  white  or 
black:  but  let  your  communication  be,  yea,  yea;  nay, 
nay:  for  whatsoever  is  more  than  these,"  in  your  com- 
mon conversation,  "  cometh  of  evil."  For  other  pas- 
sages of  scripture  on  this  and  the  other  subdivisions  of 
this  section,  consult  Part  II.  Chapter  VII.  Sec.  16,  17. 
8.  All  attempts  to  predict  future  events  from  any 
signs,  which  God  has  not  given  by  revelation,  or  by  a 
pretended  intercourse  with  the  devil  or  any  other  spirit; 
and  all  pretences  of  effecting  any  thing  by  charms,  be- 
long to  the  sin  of  witchcraft,  and  are  forbidden  by  this 
commandment.  By  soothsaying  and  fortune-telling  men 
disparage  divine  revelations;  and  by  pretended  charms, 
the  providence  of  God.  This  was  the  reason  that  w it ches 
and  wizards,  or  men  and  women  pretending  to  the  power 
of  prediction  and  miracles,  were  not  suffered  to  live  un- 
der the  Theocratical  government  of  the  Hebrews.  As 
for  the  real  power  of  foretelling  future  events  and  work- 
ing miracles,  not  the  magicians  of  Egypt,  nor  the  witch 
of  Endor,  possessed  a  particle  of  it.     Deut.  xix.  39. 


REVEALED  THEOLOGY.  201 

"The  secret  things  belong  unto  the  Lord  our  God:  but 
those  things  which  are  revealed  belong  unto  us  and  to 
our  children  forever,  that  we  may  do  all  the  words  of 
this  law."  Exod.  xxii.  18.  "Thou  shalt  not  suffer  a 
witch  to  live."  Gal.  v.  1 9,  20.  "  Now  the  works  of  the 

flesh  are — idolatry,  witchcraft,"  &c.    Deut.  xviii.  10 

14.  "  There  shall  not  be  found  among  you  any  one 

that  useth  divination,  or  an  observer  of  times,  or  an  en- 
chanter, or  a  witch,  or  a  charmer,  or  a  consulter  with 
familiar  spirits,  or  a  wizard,  or  a  necromancer.  For  all 
that  do  these  things  are  an  abomination  unto  the  Lord: 
and  because  of  these  abominations  the  Lord  thy  God 
doth  drive  them  out  from  before  thee. — For  these  na- 
tions— hearkened  unto  observers  of  times,  and  unto  di- 
Tiners:  but  as  lor  thee,  the  Lord  thy  God  hath  not  suf- 
fered thee  so  to  do." 

9.  The  casting  of  lo(s  in  every  way,  is  an  appeal  to 
God's  providence;  and  to  employ  them  without  intend- 
ing to  seek  the  divine  decision  in  the  case,  or  on  light, 
trifling,  and  improper  occasions,  is  taking  the  name  of 
God  in  vain.  On  this  principle,  all  games  of  chance,  all 
public  and  private  lotteries  for  the  distribution  or  dis- 
posal of  property,  which  might  be  made  by  human  wis- 
dom and  discretion,  and  all  frivolous  drawing  of  cuts, 
are  forbidden  by  God.  The  lot  should  be  used  onlv  as 
an  intentional  appeal  to  the  Almighty,  in  such  cases  as 
he  has  authorized.  That  may  be  solemnly  and  religious- 
ly decided  by  lot,  which  cannot  be  equitably  and  satis- 
factorily decided  by  human  judgment  and  agreement. 

Prov.  xvi.  33.  "  The  lot  is  cast  into  the  lap;  but  the 
whole  disposing  thereof  is  of  the  Lord."  Prov.  xviii.  18. 
"  The  lot  causeth  contentions  to  cease,  and  parteth  be* 
18 


202  REYEALED  THEOLOGY. 

tvveen  the  mighty."  1  Sam.  xiv.  41,  42.  "  Therefore 
Saul  said  unto  the  Lord  God  of  Israel,  Give  a  perfect 
lot.  And  Saul  and  Jonathan  were  taken:  but  the  people 
escaped.  And  Saul  said,  Cast  lots  between  me  and 
Jonathan  my  son.  And  Jonathan  was  taken."  Num. 
xxxiii.  54.  "  And  ye  shall  divide  the  land  by  lot  for  an 
inheritance  among  your  families."  Acts  i.  26.  "  And 
they  gave  forth  their  lots;  and  the  lot  fell  upon  Matthias; 
and  he  was  numbered  with  the  eleven  apostles."  This 
decision  by  lot  was  introduced  by  prayer:  verse  24. 
"  They  prayed,  and  said,  Thou,  Lord,  which  knowest 
the  hearts  of  all  men,  show  whether  of  these  two  thou 
hast  chosen."  Luke  i.  9.  "  His  lot  was  to  burn  in- 
cense."* 

10.  All  evil  speaking,  or  blasphemy  against  the  name 
of  God,  as  explained  above;  and  especially  all  blas- 
phemy against  the  Holy  Ghost,  is  forbidden  by  the  third 
commandment.  Of  course,  we  may  not  oppose  or  mis- 
represent the  doctrines  of  the  bible;  we  may  not  deny 
the  providence  and  purposes  of  God;  nor  may  we  attri- 
bute to  God's  efficiency  the  sinful  agency  of  man. 

To  speak  openly  and  wilfully  against  the  Holy  Ghost, 
and  his  work,  and  especially  to  ascribe  his  operations  to 
the  Devil;  in  direct  opposition  to  our  own  knowledge 
and  conscience,  with  a  view  to  frustrate  his  gracious 
influences,  is  the  unpardonable  sin. 

2  Kings  xix.  22.  "  Whom  hast  thou  reproached  and 
blasphemed?  and  against  whom  hast  thou  exalted  thy 
voice,  and  lift  up  thine  eyes  on   high?  even  against  the 

*  Read  Considerations  on  Lots,  in  the  Christian's  Magazine. 
Vol.  I. 


REVEALED  THEOLOGY.  20l> 

holy  One  of  Israel."  John  i.  5.  "  God  is  light,  and  in 
him  is  no  darkness  at  all."  James  i.  13,  14.  a  Let  no 
man  say  when  he  is  tempted,  I  am  tempted  of  God: 
for  God  cannot  he  tempted  with  evil,  neither  tempteth 
he  any  man:  but  every  man  is  tempted,  when  he  is 
drawn  away  of  his  own  lust,  and  enticed."  Isa.  xxxiL 
G.  u  For  the  vile  person  will  speak  villany,  and  his 
heart  will  work  iniquity,  to  practise  hypocrisy,  and  to 
utter  error  against  the  Lord,  to  make  empty  the  soul  oi 
the  hungry,  and  he  will  cause  the  drink  of  the  thirsty  to 
fail." 

Jer.  vii.  8 — 10.  "  Behold,  ye  trust  in  lying  words, 
that  cannot  profit.  Will  ye  steal,  murder,  and  commit 
adultery,  and  swear  falsely,  and  burn  incense  unto  Baal, 
and  walk  after  other  gods  whom  ye  know  not;  and  come 
and  stand  before  me  in  this  house,  which  is  called  by  nr. 
name,  and  say,  We  are  delivered  to  do  all  these  abomi- 
nations?" Thus  are  condemned  all  fatalists;  all  who  im- 
pute their  sins  to  divine  decrees  as  if  they  produced 
them;  all  who  excuse  themselves  for  crimes  by  pleading 
that  natural  propensities  are  irresistible;  all  who  assert 
that  nothing  is  theocratically  wrong;  and  all  who  deny 
the  necessity  of  atonement,  regeneration,  justification, 
and  sanctification,  or  so  pervert  these  doctrines  that  they 
are  neither  bread  to  the  hungry,  nor  water  to  the  thirsty. 
Habak.  ii.  13.  "  Behold,  it  is  not  of  the  Lord  of  hosts 
that  the  people  shall  labour  in  the  very  fire,  and  the  peo- 
ple shall  weary  themselves  for  very  vanity."  This  1 
take  to  be  an  assertion  and  not  an  interrogation,  as  in 
our  translation. 

1  Tim.  vi.  1.  "  That  the  name  of  God  and  his  doc- 
trine be  not  blasphemed."  Rom.  ii.  24.  "  For  the  name 


^04  REVEALED   THEOLOGY. 

of  God  is  blasphemed  among  the  Gentiles  through  you." 
Tit.  ii.  5.  "  That  the  word  of  God  be  not  blasphemed." 
Mark  iii.  28—30.  a  All  sins  shall  be  forgiven  unto  the 
sons  of  men,  and  blasphemies  wherewith  soever  they 
shall  blaspheme:  but  he  that  shall  blaspheme  against 
the  Holy  Ghost  hath  never  forgiveness,  but  is  in  danger 
of  eternal  damnation:  because  they  said,  he  hath  an  un- 
clean spirit."  Matt.  xii.  24,  31,* 32.  "But  when  the 
pharisees  heard  it,  they  said,  This  fellow  doth  not  cast 
out  devils  but  by  Beelzebub,  the  prince  of  devils. — 
Wherefore  I  say  unto  you,  All  manner  of  sin  and  blas- 
phemy shall  be  forgiven  unto  men:  but  the  blasphemy 
against  the  Holy  Ghost  shall  not  be  forgiven  unto  men. 
And  whosoever  speaketh  a  word  against  the  Son  of  man, 
it  shall  be  forgiven  him;  but  whosoever  speaketh  against 
the  Holy  Ghosst,  it  shall  not  be  forgiven  him,  neither  in 
this  world,  neither  in  the  world  to  come."  Those  blas- 
phemers against  the  Holy  Ghost  who  occasioned  Christ's 
discourse  concerning  the  unpardonable  sin,  openly  and 
maliciously,  contrary  to  their  own  judgment  and  con- 
science, spake  against  the  Holy  Ghost,  imputing  his 
work  to  the  devil.* 

J 1.  Next  to  perjury  and  blasphemy  against  the  Holy 
Ghost,  the  worst  violation  of  the  third  commandment, 
consists  in  professing  to  be  a  minister  of  the  gospel  with- 
out supreme  love  to  Christ;  in  teaching  under  pretence 
of  proclaiming  his  gospel,  another  gospel;  in  opposing 
publicly  the  fundamental  doctrines  of  revelation;  and  in 
administering  baptism  and  the  Lord's  supper  without 

*On  the  unpardonable  sin,  read  the  xviith  Sermon  in  Dr.  Em- 
mons's volume  on  some  of  die  First  Principles  and  Doctrines  of  True- 
Religion. 


REVEALED   THEOLOGY.  205 

the  warrant  given  to  the  successors  of  the  apostles  in 
the  work  of  reconciliation.  Persons  whom  we  know  to 
be  such  teachers,  we  may  neither  acknowledge  nor  hear, 
as  the  heralds  of  the  gospel  of  Jesus;  but  are  bound  to 
bear  testimony  against  their  usurpation  of  the  ministry, 
and  their  damnable  heresies. 

1  Tim.  vi.  3 — 5.  "  If  any  man  teach  otherwise,  and 
consent  not  to  wholesome  words,  even  the  words  of  our 
Lord  Jesus  Christ,  and  to  the  doctrine  which  is  accord- 
ing to  godliness,  he  is  proud,  knowing  nothing,  but  do- 
ting about  questions  and  strifes  of  words,  whereof  cometh 
envy,  strife,  railings,  evil  surmisings,  perverse  disputings 
of  men  of  corrupt  minds,  and  destitute  of  the  truth,  sup- 
posing that  gain  is  godliness:  from  such  withdraw  thy- 
self." 1  Cor.  xvi.  22.  "  If  any  man  love  not  the  Lord 
Jesus  Christ,  let  him  be  anathema  maran-atha."  2  Pet. 
iii.  16.  "  In  which  are  some  things  hard  to  be  under- 
stood, which  they  that  are  unlearned  and  unstable,  wrest, 
as  they  do  also  the  other  scriptures,  unto  their  own  de- 
struction." Ezek.  xiii.  22.  u  With  lies  ye  have  made 
the  righteous  sad,  whom  I  have  not  made  sad;  and 
strengthened  the  hands  of  the  wicked,  that  he  should  not 
return  from  his  wicked  way,  by  promising  him  life." 
2  John  9 — 11.  "Whosoever  transgresseth,  and  abideth 
not  in  the  doctrine  of  Christ,  hath  not  God.  He  that 
abideth  in  the  doctrine  of  Christ,  he  hath  both  the  Fa- 
ther and  the  Son.  If  there  come  any  unto  you,  and 
bring  not  this  doctrine,  receive  him  not  into  your  house, 
neither  bid  him  God  speed:  for  he  that  biddeth  him 
God  speed  is  partaker  of  his  evil  deeds  "  2  Cor.  iv.  2, 
3,  5.  We  "  have  renounced  the  hidden  things  of  dis- 
honesty, not  walking  in  craftiness,  nor  handling  the 
16* 


206  REVEALED   THEOLOGT. 

word  of  God  deceitfully;  but  by  manifestation  of  the 
truth,  commending  ourselves  to  every  man's  conscience 
in  the  sight  of  God.  But  if  our  gospel  be  hid,  it  is  hid 
to  them  that  are  lost,"  or  rather  to  them  that  destroy 
themselves: — a  For  we  preach  not  ourselves,  but  Christ 
Jesus  the  Lord;  and  ourselves,  your  servants  for  Jesus' 
sake."  For  other  passages  of  scripture  on  this  subject, 
consult  Part  II.  Ch.  vii.  Sec.  6. 

12.  Any  one,  however  sincere  and  orthodox,  who 
has  taken  upon  himself  ordination  vows  inconsiderately, 
and  without  reasonable  preparation  for  the  ministerial 
office;  or  who,  having  become  officially  an  ambassador 
for  Christ,  neglects  his  work  needlessly,  or  performs  it 
unfaithfully,  is  chargeable  with  the  crime  of  profaning 
the  name  of  the  Lord.  Prov.  xx.  25.  "  It  is  a  snare  to 
the  man  who  devoureth  that  which  is  holy,  and  after 
tows  to  make  inquiry."  1  Cor.  ix.  16,  17.  "Though 
I  preach  the  gospel,  I  have  nothing  to  glory  of:  for 
necessity  is  laid  upon  me;  yea,  wo  is  unto  me,  if  I 
preach  not  the  gospel!  For  if  1  do  this  thing  willingly, 
I  have  a  reward:  but  if  against  my  will,  a  dispensation 
of  the  gospel  is  committed  unto  me."  Philip  i.  15, 
16,  17.  "  Some,  indeed,  preach  Christ  even  of  envy 
and  strife;  and  some  also  of  good  will:  the  one  preach 
Christ  of  contention,  not  sincerely; — but  the  other  of 
love."  Psalm  1.  16,  17.  a  Cut  unto  the  wicked,  God 
saith,  What  hast  to  do  to  declare  my  statutes,  or  that 
thou  shouldest  take  my  covenant  in  thy  mouth?  Seeing 
thou  hatest  instruction,  and  castest  my  words  behind 
thee."  Rom.  x.  15.  "  How  shall  they  preach  except 
they  be  sent?"  Ezek  iii  17—19.  "  Son  of  man,  I 
have  made  thee  a  watchman  unto  the  house  of  Israel: 


REVEALED   THEOLOGY.  20? 

therefore  hear  the  word  at  my  mouth,  and  give  them 
warning  from  me.  When  I  say  unto  the  wicked,  Thou 
shalt  surely  die;  and  thou  givest  him  not  warning,  nor 
speakest  to  warn  the  wicked  from  his  wicked  way,  to 
save  his  life;  the  same  wicked  man  shall  die  in  his 
iniquity;  but  his  blood  will  I  require  at  thine  hand. 
Yet  if  thou  warn  the  wicked,  and  he  turn  not  from  his 
wickedness,  nor  from  his  wicked  way,  he  shall  die  in 
his  iniquity;  but  thou  hast  delivered  thy  soul." 

13.  Any  person  who  has  received  the  sacrament  of 
baptism,  or  of  the  Lord's  supper,  and  having  come  to 
discretion,  does  not  live  in  holy  obedience  to  all  the 
commandments  of  God,  is  chargeable  with  profaning 
the  name  of  Jehovah. 

Heb.  x.  38,  39.  "  If  any  man  draw  back,  my  soul 
shall  have  no  pleasure  in  him.  But  we  are  not  of  them 
who  draw  back  unto  perdition."  Heb.  xii.  16,  17. 
u  Lest  there  be  any  fornicator,  or  profane  person,  as 
Esau,  who  for  one  morsel  of  meat  sold  his  birthright. 
For  ye  know  how  that  afterward,  when  he  would  have 
inherited  the  blessing,  he  was  rejected:  for  he  found 
no  place  of  repentance,"  in  his  father  Isaac,  u  though 
he  sought  it  carefully  with  tears."  2  Tim.  ii.  19.  u  Let 
every  one  that  nameth  the  name  of  Christ  depart  from 
iniquity."  Deut.  xxvi.  17,  18.  "  Thou  hast,  avouched 
the  Lord  this  day  to  be  thy  God,  and  to  walk  in  his 
ways,  and  to  keep  his  statutes,  and  his  commandments, 
and  his  judgments,  and  to  hearken  unto  his  voice:  and 
the  Lord  hath  avouched  thee  this  day  to  be  his  peculiar 
people,  as  he  hath  promised  thee,  and  that  thou  shouldest 
keep  all  his  commandments." 

Sec.  III.  The  considerations  by  which  obedier.ee  to 


208  REVEALED   THEOLOGY. 

the  third  commandment  is  enforced  in  the  decalogue, 
are  two: 

First,  The  Lord  reveals  himself  as  the  covenant  God 
to  every  one  who  is  forbidden  to  take  his  name  in  vain. 
M  Thou  shalt  not  take  the  name  of  the  Lord  thv  God  in 
vain."  The  only  living  and  true  God  subsists  as  a 
God  in  covenant  for  man's  salvation:  as  such  he  reveals 
himself;  and  we  ought  to  be  moved  by  regard,  not 
only  to  the  inherent  attributes  of  the  Deity,  but  by  the 
relation  which  he  sustains  to  us  as  the  just  God  and 
Saviour,  to  keep  all  his  commandments.  We  should 
not  profane  his  name  because  he  is  in  his  nature  perfect; 
and  in  the  revelation  of  his  counsels,  the  God  of  all 
grace,  whom  we  are  bound  to  love,  as  a  Father,  and  a 
Friend. 

Secondly,  The  Lord  his  God  will  not  hold  him  guilt- 
less that  taketh  his  name  in  vain;  or,  which  is  the  same 
thing,  will  hold  him  guilty,  will  hold  him  liable  to 
suffer  the  punishment  due  to  his  sins.  No  profane  per- 
son shall  be  considered  by  God  as  free  from  condemna- 
tion. Men  may  hold  him  guiltless,  but  Jehovah  will 
not.  The  offender  may  think  lightly  of  his  crime,  and 
allege  that  he  intends  no  harm;  but  Jehovah  will  con- 
sider him  as  deserving  everlasting  damnation. 

Probably  there  is  no  one  sin  which  God  has  so  sig- 
nally, so  quickly,  and  almost  miraculously  punished,  in 
the  present  life,  as  profane  swearing  and  cursing. 


REVEALED    THEOLOGY  309 

CHAPTER  XII. 

Of  the  Fourth  Commandment. 

Sec.  I.  Exod.  xx.  8—11.  u  Remember  the  sabbath 
day,  to  keep  it  holy.  Six  days  shalt  thou  labour,  and 
do  all  thy  work;  but  the  seventh  day  is  the  sabbath  of 
the  Lord  thy  God:  in  it  thou  shalt  not  do  any  work, 
thou,  nor  thy  son,  nor  thy  daughter,  thy  manservant,  nor 
thy  maidservant,  nor  thy  cattle,  nor  thy  stranger  that  is 
within  thy  gates;  tor  in  six  days  the  Lord  made  heaven 
and  earth,  the  sea,  and  all  that  in  them  is,  and  rested 
the  seventh  day:  wherefore  the  Lord  blessed  the  sab- 
bath-day, and  hallowed  it." 

The  sabbath  is  a  positive  institution,  and  this  part  of 
the  decalogue  enjoins  the  due  observance  of  it. 

The  person  who  gave  this  law  had  a  right  to  modify 
it  in  any  way  to  please  himself;  and  he  has  been  pleased 
to  exercise  that  right  by  changing  the  time  on  which 
the  sabbath  is  to  be  observed,  from  the  seventh  to  the 
first  day  of  the  week.  On  this  point,  consult  Part  II, 
Chap.  VII,  Sec.  2,  and  10. 

Sec  II.  It  is  our  duty  frequently  to  exercise  our  me- 
mory about  the  divine  appointment  and  design  of  the 
sabbath,  that  we  may  realise  our  obligation  to  keep  it, 
and  make  suitable  preparations  for  spending  it  in  a  be- 
coming manner,  whenever  it  shall  recur.  "  Remember 
the  sabbath  day."  Had  it  not  been  previously  insti- 
tuted, as  it  was  at  the  creation,  men  would  not  have 
been  required  from  Sinai  to  remember  it,  as  already 
io  being. 


210  REVEALED   THEOLOGY. 

Sec.  III.  The  sabbath  is  to  be  commenced  and  ter- 
minated when  the  first  day  of  the  week  commences  and 
terminates,  according  to  the  ordinary  reckoning  of  the 
people  of  any  land. 

The  Hebrews  reckoned  each  of  their  days  from  even- 
ing to  evening;  and  so  they  were  commanded  to  observe 
the  sabbath  from  evening  to  evening.  Lev.  xxiii.  32. 
'From  even  unto  even,  shall  ye  celebrate  your  sab- 
bath." 

But  the  Bible  has  in  no  place  required  other  nations 
to  reckon  their  days  in  the  same  manner;  or  in  any  par- 
ticular way.  It  is  simply  demanded  of  them  to  keep 
the  first  day  in  every  week  as  a  sabbath. 

It  must  be  manifest,  let  the  sabbath  day  be  commen- 
ced when  it  may,  whether  at  sun-set,  midnight,  or  sun- 
rise, that  there  must  be  the  difference  of  twelve  hours 
between  every  different  set  of  antipodes;  for  when  it  is 
midnight  to  us,  it  must  be  noon-day  to  those  who  inha- 
bit the  same  meridian  on  the  opposite  hemisphere;  and 
when  the  sun  rises  here  it  sets  there;  so  that  it  would  be 
impossible  for  all  the  people  of  the  globe  to  observe  the 
sabbath  on  the  same  hours,  according  to  any  established 
diurnal  measurement. 

Sec.  IV.  It  is  our  duty  to  attend  faithfully  and  indus- 
triously to  that  secular  business  which  is  incumbent  on 
us,  during  the  six  last  days  of  the  week,  and  not  to  in- 
stitute or  observe  sabbaths  of  human  invention;  that  we 
may  be  prepared  for  the  sanctification  of  the  Lord's 
sabbath.  ,c  Six  days  shall  thou  labour,  and  do  all  thy 
work"  Gal.  iv.  10,  11.  "  Ye  observe  days,  and 
months,  and  times,  and  years.  I  am  afraid  of  you.  lest 
I  have  bestowed  labour  upon  you  in  vain." 


UtVEALEl)    THEOLOGY.  ,i\i 

It  is  the  duty  of  all  men,  who  arc  capable  of  doing  it, 
to  labour  industriously  in  some  lawful  calling. 

Not  even  immense  wealth,  nor  the  most  exalted  hon- 
ours, and  intellectual  attainments  will  excuse  any  man 
to  his  God  for  wasting  time  and  other  talents  in  a  lazy, 
idle  life. 

The  sabbath  is  rendered  more  sweet,  and  profitable 
by  the  labours  of  the  week. 

It  is  lawful  and  proper  to  assemble  for  public  wor- 
ship on  week  days,  or  out  of  stated  season,  if  our  in- 
cumbent secular  business  does  not  forbid;  but  if  any 
one  cannot  pay  his  honest  debts,  and  decently  support 
himself  and  family  otherwise,  he  ought  to  labour  six 
whole  days  in  the  week,  if  his  strength  will  allow,  and 
he  can  find  any  profitable,  lawful  employment. 

On  these  points  the  following  texts  will  suffice.  Rom. 
xii.  11.  Be  "  not  slothful  in  business;*'  but  "  fervent 
in  spirit,  serving  the  Lord.'"  Prov.  xxvii.  23.  "  Be 
thou  diligent  to  know  the  state  of  thy  flocks,  and  look 
well  to  thy  herds."  Prov.  xiii.  4.  u  The  soul  of  the 
sluggard  desireth,  and  hath  nothing:  but  the  soul  of  the 
diligent  shall  be  made  fat."  Prov.  x.  4,  "  The  hand 
of  the  diligent  maketh  rich."  Prov.  xix.  15.  a  Sloth- 
fulness  casteth  into  a  deep  sleep;  and  an  idle  soul  shall 
suffer  hunger."  Eccle.  ix.  10.  "  Whatsoever  thy  hand 
findeth  to  do,  do  it  with  thy  might."  Matt.  xxi.  28. 
"  Son,  go  work  in  my  vineyard  to  day."  1  Thess.  iv. 
10 — 12.  "  We  beseech  you,  brethren,  that  ye  increase 
more  and  more;  and  that  ye  study  to  be  quiet,  and  to 
do  your  own  business,  and  to  work  with  your  own  hands, 
as  we  commanded  you;  that  ye  may  walk  honestly  to- 
wards them  that  are  without,  and  that  ye  may  have  lack 


212  REVEALED  THEOLOGt. 

of  nothing."  2  Thess.  iii.  10—12.  "  This  we  com- 
manded you,  that  if  any  would  not  work,  neither  should 
he  eat.  For  we  hear  that  there  are  some  which  walk 
among  you  disorderly,  working  not  at  all,  but  are  busy- 
bodies.  Now  them  that  are  such  we  command  and  ex- 
hort by  our  Lord  Jesus  Christ,  that  with  quietness  they 
work,  and  eat  their  own  bread."  Eccle.  v.  12.  "The 
sleep  of  a  labouring  man  is  sweet."  Eph.  iv.  28.  "Let 
him  that  stole  steal  no  more:  but  rather  let  him  labour, 
working  with  his  hands  the  thing  which  is  good,  that  he 
may  have  to  give  to  him  that  needeth."  To  walk  hon- 
estly towards  men,  to  have  lack  of  nothing  ourselves, 
and  to  be  able  to  give  to  every  one  that  needeth  our  pe- 
cuniary assistance,  either  for  the  welfare  of  his  body  or 
soul,  should  be  the  great  objects  for  which  every  man, 
in  the  fear  of  God,  and  with  a  desire  to  glorify  him, 
should  labour  to  become  as  rich  as  he  lawfully  can. 
And  this  is  perfectly  consistent  with  the  injunction, 
(John  vi.  27.)  "  Labour  not  for  the  meat  which  perish- 
cth,  but  for  that  meat  which  endureth  unto  everlasting 
life,  which  the  Son  of  man  shall  give  unto  you:"  for  this 
is  a  Hebrew  mode  of  comparison,  and  means,  "  Labour 
not  so  much  for  the  meat  which  perisheth,  as  for  that 
which  endureth:"  labour  not  so  much  for  temporal  as 
for  spiritual  sustenance  and  wealth.  1  Tim.  v.  8.  "  But 
if  any  provide  not  for  his  own,  and  specially  for  those 
of  his  own  house,  he  hath  denied  the  faith,  and  is  worse 
than  an  infidel." 

Sec.  V.  That  we  may  keep  the  sabbath  holy,  it  is 
our  duty  to  rest  on  that  day  from  every  kind  of  worldly 
business,  except  that  which  is  essential  to  works  of  ne- 
cessity or  mercy;  and  if  we  are  heads  of  families,  (who 


REVEALED  THEOLOGY.  213 

V 

have  beasts  of  labour,  and  who  entertain  strangers,)  to 
restrain  our  children,  our  servants,  our  cattle,  and  even 
our  guests,  so  far  as  possible,  from  violating  this  cessa- 
tion from  worldly  labour. 

We  may  not  travel  on  the  sabbath,  unless  from  ne- 
cessity, or  to  show  mercy;  for  this  is  labour  for  man  and 
beasts;  nor  may  we  suffer  others  to  do  it,  if  we  have 
parental  authority,  or  friendly  influence,  to  prevent 
them. 

It  is  a  work  of  mercy  to  visit  the  sick  and  afflicted 
for  the  purpose  of  relieving  or  comforting  them;  and  it  is 
lawful  to  defend,  feed,  clothe,  warm,  refresh,  and  shel- 
ter ourselves,  our  families,  our  neighbours,  and  our  cat- 
tle. We  may  save  the  lives  of  animals  exposed  to  die; 
and  take  measures  to  preserve  our  property  on  the  sab- 
bath, which  would  inevitably  be  lost,  so  far  as  we  can 
judge,  if  neglected  until  the  ensuing  day.  To  preserve 
life,  to  quench  fires,  to  resist  or  escape  floods,  to  travel 
to  and  from  the  house  of  God,  to  labour  in  teaching  and 
preaching  the  good  news  of  salvation,  are  works  of  ne- 
cessity or  mercy. 

"  The  seventh  day  is  the  sabbath  of  the  Lord  thy  God; 
in  it  thou  shalt  not  do  any  work,  thou,  nor  thy  son,  nor 
thy  daughter,  thy  manservant,  nor  thy  maidservant,  nor 
thy  cattle,  nor  thy  stranger  that  is  within  thy  gates." 
Neh.  xiii.  15 — 18.  "In  those  days  saw  I  in  Judah 
some  treading  wine  presses  on  the  sabbath,  and  bring- 
ing in  sheaves,  and  lading  asses;  as  also  wine,  grapes, 
and  figs,  and  all  manner  of  burdens,  which  they  brought 
into  Jerusalem  on  the  sabbath  day;  and  I  testified 
against  them  in  the  day  wherein  they  sold  victuals. 
There  dwelt  men  of  Tyre  also  therein,  which  brought 
19 


814  REVEALED  THEOLOGY. 

fish,  and  all  manner  of  ware,  and  sold  on  the  sabbath 
unto  the  children  of  Jiidah,  and  in  Jerusalem.  Then  I 
contended  with  the  nobles  of  Juclah,  and  said  unto  them, 
What  evil  thing  is  this  that  ye  do,  and  profane  the  sab- 
bath day?  Did  not  your  fathers  thus,  and  did  not  our 
God  bring  all  this  evil  upon  us,  and  upon  this  city? 
Yet  ye  bring  more  wrath  upon  Israel  by  profaning  the 
sabbath." 

Matt.  xii.  1 — 13.  "  At  that  time  Jesus  went  on  the 
Sabbath  day  through  the  corn;  and  his  disciples  were 
an  hungered,  and  began  to  pluck  the  ears  of  corn,"  the 
heads  of  wheat  or  rye,  "  and  to  eat.  But  when  the 
Pharisees  saw  it,  they  said  unto  him,  Behold,  thy  disci- 
ples do  that  which  is  not  lawful  to  do  upon  the  Sabbath 
day.  But  he  said  unto  them,  Have  ye  not  read  what 
David  did,  when  he  was  an  hungered,  and  they  that 
wTere  with  him;  how  he  entered  into  the  house  of  God, 
and  did  eat  the  show-bread,  which  was  not  lawful  for 
him  to  eat,  neither  for  them  which  were  with  him,  but 
only  for  the  priests?  Or  have  ye  not  read  in  the  law, 
how  that  on  the  Sabbath  days  the  priests  in  the  temple 
profane  the  Sabbath,  and  are  blameless?  But  I  say  unto 
you,  That  in  this  place  is  one  greater  than  the  temple. 
But  if  ye  had  known  what  this  meaneth,  I  will  have 
mercy,  and  not,"  or,  rather  than  u  sacrifice,  ye  would 
not  have  condemned  the  guiltless.  For  the  Son  of  man 
is  Lord  even  of  the.  Sabbath  day.  And  when  he  was  de- 
parted thence,  he  went  info  their  synagogue:  and,  be- 
hold, there  was  a  man  which  had  his  hand  withered. 
And  they  asked  him,  saying,  Is  it  lawful  to  heal  on  the 
Sabbath  days?  that  they  might  accuse  him.  And  he  said 
onto  them,  What  man  shall  there  be  among  you,  that 


REVEALED    THEOLOGY,  215 

shall  have  one  sheep,  and  if  it  fall  into  a  pit  on  the  Sab- 
bath day,  will  he  not  lay  hold  on  it,  and  lift  it  out? 
How  much  then  is  a  man  better  than  a  sheep?  Where- 
fore it  is  lawful  to  do  well  on  the  Sabbath  days.  Then 
said  he  to  the  man,  Stretch  forth  thine  hand.  And  he 
stretched  it  forth;  and  it  was  restored  whole,  like  as  the 
other."  Luke  xiii.  15.  "Thou  hypocrite,  doth  not  each 
one  of  you  on  the  Sabbath  loose  his  ox  or  his  ass  from 
the  stall,  and  lead  him  away  to  watering?" 

The  man  in  the  wilderness,  who  gathered  sticks, 
(Num.  xv.  32 — 37.)  was  stoned  by  divine  command- 
ment, not  for  preparing  necessary  daily  food  on  the  Sab- 
bath; but  for  doing  a  presumptuous  deed,  in  direct  op- 
position to  the  word  and  providence  of  God,  which  had 
provided  on  the  sixth  day  manna  for  two  days.  See 
Exod.  xvi.  22—26. 

Sec.  VI.  In  addition  to  abstinence  from  all  needless 
labour,  the  Sabbath  is  to  be  kept  holy,  by  devoting  the 
whole  time,  not  occupied  in  suitable  refreshments  by 
sleep  and  food,  or  works  of  humanity  and  necessity  to- 
wards man  and  beast,  to  religious  meditation,  reading, 
prayer,  conversation,  instruction,  praise,  or  other  acts  of 
public  and  private  worship. 

The  Sabbath  was  instituted  principally  for  promoting 
the  glory  of  God  in  the  religious  improvement  of  man- 
kind; and  on  this  day,  especially,  men  ought  to  make- 
use,  so  far  as  in  them  lies,  of  all  the  means  of 
grace. 

Of  course  the  Sabbath  affords  no  time  for  idleness, 
wordly  visits,  sports,  and  recreations.  All  parties  of 
pleasure,  reading  of  books  not  religious,  writing  of  let- 
ters  of  business  or  amusement,  riding  out  for  health 


£16  REVEALED  THEOLOGY. 

except  in  cases  of  sickness,  games,  and  theatrical 
amusements,  are  utterly  inconsistent  with  the  sanctifica- 
tion  of  the  Lord's  day. 

Isa.  Iviii.  13,  14.  "  If  thou  turn  away  thy  foot  from 
the  Sabbath,  from  doing  thy  pleasure  on  my  holy  day, 
and  call  the  Sabbath  a  delight,  the  holy  of  the  Lord, 
honourable;  and  shalt  honour  him,  not  doing  thine  own 
ways,  nor  finding  thine  own  pleasure,  nor  speaking 
thine  own  words;  then  shalt  thou  delight  thyself  in  the 
Lord;  and  I  will  cause  thee  to  ride  on  the  high  places 
of  the  earth,  and  feed  thee  with  the  heritage  of  Jacob 
thy  father."  Isa.  Ixvi.  23.  In  the  Millennium,  "  from 
one  Sabbath  to  another,  shall  all  flesh  come  to  worship 
before  me,  saith  the  Lord."  Eccles.  v.  1 .  u  Keep  thy 
foot  when  thou  goest  to  the  house  of  God." 

Luke  iv.  16.  "  As  his  custom  was,  he  went  into  the 
synagogue  on  the  Sabbath  day,  and  stood  up  for  to 
read."  Acts  xx.  7.  "  Upon  the  first  day  of  the 
week,  when  the  disciples  came  together  to  break 
bread,  Paul  preached  unto  them."  Acts  xvi.  13, 
14.  "On  the  Sabbath  day  we  went  out  of  the 
city  by  a  river-side,  where  prayer  was  wont  to  be 
made.  And  Lydia,  which  worshipped  God,  heard 
us,  whose  heart  the  Lord  opened,  that  she  attended 
unto  the  things  spoken  of  Paul."  Heb.  x.  25.  "  Not 
forsaking  the  assembling  of  yourselves  together,  as 
the  manner  of  some  is;  but  exhorting  one  another." 
Lev.  xxiii.  3,  8.  "Six  days  shall  work  be  done:  but 
the  seventh  day  is  the  Sabbath  of  rest,  an  holy  convo- 
cation; ye  shall  do  no  work  therein;  it  is  the  Sabbath 
of  the  Lord  in  all  vour  dwellings."     In  the  seventh  dav 


REVEALED  THEOLOGY.  217 

is  a  holy  convocation;  ye  shall  do  no  servile  work 
therein." 

Sec.  VII.  The  reasons  by  which  the  religious  ob- 
servance of  the  Sabbath  is  enforced  in  the  decalogue, 
are  these:  first,  God  rested  on  the  Sabbath  from  his 
work  of  creation  and  redemption,  thereby  giving  us  his 
own  example  for  imitation;  secondly,  God  has  hallowed, 
or  rendered  holy,  the  Sabbath  by  his  positive  devotion 
of  it  to  religious  purposes;  and  thirdly,  God  has  blessed 
the  sabbatical  institution.  "  For  in  six  days  the  Lord 
made  heaven  and  earth,  the  sea,  and  all  that  in  them  is, 
and  rested  the  seventh  day:  wherefore  the  Lord  blessed 
the  Sabbath  day;"  not  the  seventh  clay,  but  the  Sab- 
bath day,  whenever  men  may  be  directed  to  keep  it; 
'-'  and  hollowed  it." 

In  conformity  with  this  sentence  of  God,  his  provi- 
dence has  ever  rendered  the  Sabbath  a  peculiar  bless- 
ing to  all  nations  and  individuals  who  have  regarded 
it  in  a  becoming  manner. 


CHAPTER  XIII. 

Of  the  Fifth  Commandment. 

Sec.  I.  Exod.  xx.  12.  "Honour  thy  father  and 
mother:  that  thy  days  maybe  long  upon  the  land  which 
the  Lord  thy  God  giveth  thee." 

This  command  primarily  respects  the  duties  of 
children  towards  their  parents;  but  since  God  is  no 
respecter  of  persons,  and  is  perfectlv  just,  it  may  be 

19* 


218  REVEALED  THEOLOGY. 

correctly  inferred,  that  Jehovah  demands  of  ail  persons 
the  discharge  of  those  duties  which  result  from  their 
several  stations  and  relations  to  each  other,  as  well  as 
towards  himself.  If  children  must  treat  their  parents 
in  a  proper  manner,  then  parents  must  treat  their 
children  in  a  proper  manner  also;  and  the  same  is  true 
of  equals;  of  superiors  and  inferiors;  of  masters  and 
servants,  of  partners,  of  ministers  and  people,  of  rulers 
and  subjects.  In  this  manner  all  the  relative  duties, 
which  men  owe  their  fellow  men,  are  required  either 
expressly  or  by  implication  in  this  precept  of  the  deca- 
logue. The  sum  of  these  duties  consists  in  loving  our 
neighbour  as  ourselves.  Matt.  xxii.  39,  49. 

Sec.  II.  Of  the  relative  duties  of  equals. 

1  Cor.  x.  24.  "  Let  no  man  seek  his  own"  wealth 
only,  "but  every  man  another's  wealth"  also.  Heb. 
x.  24.  "  Let  us  consider  one  another,  to  provoke  unto 
love  and  good  works."  Eph.  iv.  31,  32.  «  Let  all 
bitterness,  and  wrath,  and  anger,  and  clamour,  and  evil 
speaking,  be  put  away  from  you,  with  all  malice;  and 
be  ye  kind  one  to  another,  tender  hearted,  forgiving  one 
another,  even  as  God  for  Christ's  sake  hath  forgiven 
you."  Rom.  xii.  10,  13,  15,  16,  18.  «  Be  kindly 
affectioned  one  to  another  with  brotherly  love;  in 
honour  prefering  one  another; — given  to  hospitality." 
"  Rejoice  with  them  that  do  rejoice,  and  weep  with 
them  that  weep.  Be  of  the  same  mind  one  toward 
another. — If  it  be  possible,  as  much  as  lieth  in  you, 
live  peaceably  with  all  men."  1  Pet.  iii.  8.  "  Love 
as  brethren,  be  pitiful,  be  courteous."  1  Thess.  v.  13, 
14,  15.  "  Be  at  peace  among  yourselves — Be  patient 
towards   all  men. — See  that  none  render  evil  for  evil 


REVEALED   THEOLOGY.  219 

unto  any  man;  but  ever  follow  that  which  is  good, 
both  among  yourselves,  and  to  all  men."  1  Thess.  v. 
11.  "  Wherefore  comfort  yourselves  together,  and  edify 
one  another,  even  as  also  ye  do.1'  Philip,  iv.  5.  "  Let 
your  moderation  be  known  unto  all  men."  Heb.  xiii. 
1,2.  "  Let  brotherly  love  continue.  Be  not  forgetful 
to  entertain  strangers."  1  Pet.  ii.  17.  "  Honour  all 
men:  love  the  brotherhood."  Gal.  vi  10.  u  As  we 
have,  therefore,  opportunity,  let  us  do  good  unto  all 
men,  especially  unto  them  who  are  of  the  household 
of  faith."  1  Pet.  i.  22.  u  See  that  ye  love  one  another 
with  a  pure  heart,  fervently."  John  xv.  12.  "  This 
is  my  commandment,  that  ye  love  one  another."  Rom. 
xiii.  8.  "  Owe  no  man  any  thing,  but  to  love  one 
another."  Rom.  xv.  2.  "  Let  every  one  of  us  please 
his  neighbour  for  his  good  to  edification." 

Sec.  III.  Of  the  relative  duties  of  husbands  and 
wives. 

Ephes.  v.  25,  28,  29,  31.  "Husbands,  love  your 
wives,  even  as  Christ  also  loved  the  church,  and  gave 
himself  for  it. — So  ought  men  to  love  their  wives  as 
their  own  bodies.  He  that  loveth  his  wife  loveth  him- 
self. For  no  man  ever  yet  hated  his  own  flesh;  but 
nourisheth  and  cherisheth  it,  even  as  the  Lord  the 
church."  "  For  this  cause  shall  a  man  leave  his  father 
and  mother,  and  shall  be  joined  unto  his  wife,  and  they 
two  shall  be  one  flesh."  1  Pet.  iii.  1,  2,  5,  6,  7.  "  Like- 
wise, ye  wives,  be  in  subjection  to  your  own  husbands; 
that,  if  any  obey  not  the  word,  they  also  may  without  the 
word  be  won  by  the  conversation  of  the  wives;  while 
they  behold  your  chaste  conversation  coupled  with  fear." 
— "Being  in  subjection  unto  their  own  husbands;  even 


22$  REVEALED  THEOLOGY. 

as  Sarah  obeyed  Abraham,  calling  him  Lord. — Likewise, 
ye  husbands,  dwell  with  them  according  to  knowledge, 
giving  honour  unto  the  wife,  as  unto  the  weaker  vessel, 
and  as  being  heirs  together  oi'the  grace  of  hie;  that  your 
prayers  be  not  hindered,"  Eph.  v.  22,  23,  24,  33. 
"  Wives,  submit  yourselves  unto  your  own  husbands,  as 
unto  the  Lord.  For  the  husband  is  the  head  of  the 
wife,  even  as  Christ  is  the  head  of  the  church:  and  he 
is  the  saviour  of  the  body.  Therefore  as  the  church  is 
subject  unto  Christ,  so  let  the  wives  be  to  their  own 
husbands  in  every  thing."  "  Let  every  one  of  you  in 
particular  so  love  his  wife  even  as  himself;  and  the  wife 
see  that  siie  reverence  her  husband."  Titus  ii.  4,  5. 
"  Teach  the  young  women  to  be  sober,  to  love  their 
husbands,  to  iove  their  children,  to  be  discreet,  chaste, 
keepers  at  home,  good,  obedient  to  their  own  hus- 
bands, that  the  word  of  God  be  not  blasphemed." 
1  Cor.  vii.  oo^  34.  "He  that  is  married  careth  for 
the  things  that  are  of  the  world,  how  he  may  please 
his  wife — She  that  is  married  careth  for  the  thugs 
of  the  world,  how  she  may  please  her  husband."  Prov. 
v.  18 — 21.  "Rejoice  with  the  wife  of  thy  youth. 
Let  her  be  as  the  loving  hind  and  pleasant  roe;  let  her 
breasts  satisfy  thee  at  all  times;  and  be  thou  ravished 
ahvays  with  her  love.  And  why  wilt  thou,  my  son,  be 
ravished  with  a  strange  woman,  and  embrace  the  bosom 
of  a  stranger?  For  the  ways  of  man  are  before  the  eyes 
of  the  Lord,  and  he  pondereth  all  his  goings."  Gen.  ii. 
18.  "  And  the  Lord  said,  it  is  not  good  that  man  should 
be  alone:  I  will  make  him  an  help  meet  for  him."  Prov. 
xxxi.  11 — 27.  "The  heart  of  her  husband  doth  safely 
trust  in  her. — she  will  do  him  good  and  not  evil  all  the 
clays  of  her  life. — She  looketh  well  to  the  ways  of  her 


REVEALED    THEOLOGY.  221 

household,  and  eateth  not  the  bread  of  idleness."  Prov. 
xix.  13.  "The  contentions  of  a  wife  are  a  continual 
dropping."  Coios.  iii.  18,  19.  "Wives,  submit  your- 
selves unto  your  own  husbands,  as  it  is  fit  in  the  Lord. 
Husbands,  love  your  wives,  and  be  not  bitter  against 
them"  Mala.  ii.  14.  "The  Lord  hath  been  witness 
between  thee  and  the  wife  of  thy  youth,  against  whom 
thou  hast  dealt  treacherously:  yet  is  she  thy  companion, 
and  the  wife  of  thy  covenant." 

1  Cor,  vii.  2 — 6.  "  Nevertheless,  to  avoid  fornication, 
Jet  every  man  have  his  own  wife,  and  let  every  woman 
have  her  own  husband.  Let  the  husband  render  unto 
the  wife  due  benevolence:  and  likewise  also  the  wife 
unto  the  husband.  The  wife  hath  not  power  of  her  own 
body,  but  the  husband:  and  likewise  also  the  husband 
hath  not  power  of  his  own  body,  but  the  wife.  De- 
fraud ye  not  one  the  other,  except  it  be  with  consent  for 
a  time,  that  ye  may  give  yourselves  to  fasting  and  prayer; 
and  come  together  again,  that  Satan  tempt  you  not  for 
your  incontinency.  But  I  speak  this  by  [as  a]  permis- 
sion; and  not  of  [as  a]  commandment;"  concerning  ma- 
trimonial abstinence  for  the  purpose  of  special  fasting 
and  prayer. 

Sec.  111.  Of  the  relative  duties  of  superiors  and  in- 
feriors, in  general,  whether  the  difference  is  made  by 
temporal,  or  spiritual,  possessions  and  acquirements. 

Rom.  xv.  1 .  "  We  then  that  are  strong  ought  to  bear 
the  infirmities  of  the  weak,  and  not  to  please  ourselves." 
Luke  xiv.  8 — 11.  "  Sit  not  down  in  the  highest  room; 
lest  a  more  honourable  man  than  thou  be  bidden  of  him; 
and  he  that  bade  thee  and  him,  come  and  say  to  thee, 
give  this  man  place;  and  thou  begin  with  shame  to  take 


222  REVEALED  THEOLOGY. 

the  lowest  room.  But  when  thou  art  bidden,  go  and  sit 
down  in  the  lowest  room;  that  when  he  that  bade  thee 
eometh,  he  may  say  unto  thee,  Friend,  go  up  higher: 
then  shalt  thou  b^ve  worship  in  the  presence  of  them 
that  sit  at  meat  with  thee.  For  whosoever  exalteth  him- 
self shall  be  abased;  and  he  that  humbleth  himself  shall 
be  exalted."  Rom.  xiv.  3.  "  Let  not  him  that  eateth, 
despise  him  that eateth  not."  1  Pet.  v.  5.  "Likewise, 
ye  younger,  submit  yourselves  unto  the  elder.  Yea,  all  of 
vou  be  subject  one  to  another,  and  be  clothed  with  hu- 
mility: for  God  resisteth  the  proud,  and  giveth  grace  to 
the  humble."  Lev.  xix.  32.  "  Thou  shalt  rise  up  before 
the  hoary  head,  and  honour  the  face  0;  the  old  man,  and 
fear  thy  God." 

1  Tim.  vi.  17 — 19.  "  Charge  them  that  are  rich  in 
this  world,  that  they  be  not  highminded,  nor  trust  in  un- 
certain riches,  but  in  the  living  God,  who  giveth  us 
richly  all  things  to  enjoy;  that  they  do  good,  that  they 
be  rich  in  good  works,  ready  to  distribute,  willing  to 
communicate;  laying  up  in  store  for  themselves  a  good 
foundation  against  the  time  to  come,  that  they  may  lay 
hold  on  eternal  life."  Prov.  xxviii.  27.  u  He  that  giveth 
unto  the  poor  shall  not  lack:  but  he  that  hideth  his  eyes 
shall  have  many  a  curse."  Deut.  xv.  11.  u  For  the 
poor  shall  never  cease  out  of  the  land:  therefore  I  com- 
mand thee,  saying,  Thou  shalt  open  thine  hand  wide  unto 
thy  brother,  to  thy  poor  and  to  thy  needy,  in  thy  land." 

Sec.  V.  Of  the  relative  duties  of  parents  and  chil- 
dren. 

Isa.  xlix.  15.  "  Can  a  woman  forget  her  sucking- 
child,  that  she  should  not  have  compassion  on  the  son 
of  her  womb?"     2  Cor.  xii.  14.     "  For  the  children 


REVEALED    TMEOLOGV.  223 

ought  not  to  lay  up  for  the  parents,  but  the  parents  for 
the  children."  1  Tim.  v.  S.  "  If  any  provide  not  for 
his  own,  and  specially  for  those  of  his  own  house,  he 
hath  denied  the  faith,  and  is  worse  than  an  infidel." 
Luke  ii.  51.  "And  he  wend  down  with  them,  and 
was  subject  unto  them."  Prov.  xxii.  6.  "  Train  up 
a  child  in  the  way  he  should  go;  and  when  he  is  old, 
he  will  not  depart  from  it."  Prov.  xix.  18.  u  Chasten 
thy  son  whilst  there  is  hope,  and  let  not  thy  soul  spare 
for  his  crying."  Mai.  i.  6.  wt  A  son  honoureth  his  fa- 
ther." Prov.  iv.  1.  "  Hear,  ye  children,  the  instruc- 
tion of  a  father,  and  attend  to  know  understanding." 
Lev.  xix.  3.  u  Ye  shall  fear  every  man  his  mother,  and 
his  father:  I  am  the  Lord  your  God."  Prov.  v.  1. 
"  My  son,  attend  unto  my  wisdom,  and  bow  thine  ear 
to  my  understanding."  Job.  i.  5.  "  Job  sent  and 
sanctified  them,  [his  children,]  and  rose  up  early  in  the 
morning,  and  offered  burnt  offerings,  according  to  the 
number  of  them  all."  Eph.  vi.  1 — 4.  "  Children 
obey  your  parents  in  the  Lord:  for  this  is  right.  Hon- 
our thy  father  and  mother;  which  is  the  first  command- 
ment with  promise;  that  it  may  be  well  with  thee,  and 
that  thou  mayest  live  long  on  the  earth.  And,  ye  fa- 
thers, provoke  not  your  children  to  wrath:  but  bring* 
them  up  in  the  nurture,  and  admonition  of  the  Lord." 
Col.  iii.  20,  21.  "  Children,  obey  your  parents  in  all 
things:  for  this  is  well  pleasing  unto  the  Lord.  Fa- 
thers, provoke  not  your  children  to  anger,  lest  they  be 
discouraged."  Prov.  xv.  32.  "  He  that  heareth  re- 
proof, getteth  understanding."  Prov.  xxi'n.  22.  u  De- 
spise not  thy  mother  when  she  is  old."  Ruth  iv.  15. 
-%  He  shall  be  unto  thee  a  restorer  of  thy  life,  and  a 


224  REVEALEB  THEOLOGY. 

iiourisher  of  thine  old  age."  Gen.  xlvii.  12.  "And 
Joseph  nourished  his  father  with  bread."  Prov.  xxxi. 
28.  "  Her  children  arise  up,  and  call  her  blessed." 
1  Kings  ii.  19.  "  The  king  rose  up  to  meet  her,  and 
bowed  himself  unto  her,  and  caused  a  seat  to  be  set  for 
the  king's  mother;  and  she  sat  on  his  right  hand." 
Heb.  xii.  9.  "  We  have  had  fathers  of  our  flesh  which 
corrected  us,  and  we  gave  them  reverence."  1  Cor. 
vii.  36—38."  "  If  any  man  think  that  he  behaveth 
himself  uncomely  toward  his  virgin  [daughter,]  if  she 
pass  the  flower  of  her  age,  and  need  so  require,  let  him 
do  what  he  will,  he  sinneth  not,  [by  giving  h«r  in  mar- 
riage to  her  suitor;]  let  them  marry.  Nevertheless  he 
that  standeth  stedfast  in  his  heart,  having  no  necessity, 
but  hath  power  over  his  own  will,  and  hath  so  decreed 
in  his  heart  that  he  will  keep  his  virgin  [daughter,] 
doeth  well.  So  then  he  that  giveth  her  in  marriage 
doeth  well;  but  he  that  giveth  her  not  in  marriage  do- 
eth better,"  in  these  times  of  persecution;  for,  not  to 
marry  "  is  good  for  the  present  distress."  Verse  26. 
Rom.  i.  31.  "  Without  natural  affection."  Deut.  xxvii. 
16.  "  Cursed  be  he  that  setteth  light  by  his  father,  or 
his  mother."  Prov.  xx.  20.  "  Wnoso  curseth  his  fa- 
ther or  his  mother,  his  lamp  shall  be  put  out  in  obscure 
darkness."  Prov.  xxx.  1*7.  u  The  eye  that  mocketh 
at  his  father,  and  despiseth  to  obey  his  mother,  the  ra- 
vens of  the  valley  shall  pick  it  out,  and  the  young 
eagles  shall  eat  it."  Prov.  xix.  26.  "  He  that  wast- 
etb  his  father,  and  chaseth  away  his  mother,  is  a  son 
that  causeth  shame,  and  bringeth  reproach." 

Sec.  VI.  Of  the  relative  duties  of  masters  and  ser- 
vants. 


REVEALED  THEOLOGY.  226 

Eph.  vi.  5 — 9.  "  Servants  be  obedient  to  them  that 
are  your  masters  according  to  the  flesh,  with  fear  and 
trembling,  in  singleness  of  your  heart,  as  unto  Christ; 
not  with  eye-service,  as  men-pleasers;  but  as  the  servants 
of  Christ,  doing  the  will  of  God  from  the  heart;  with 
good  will  doing  service,  as  to  the  Lord,  and  not  to  men: 
knowing  that  whatsoever  good  thing  any  man  doeth,the 
same  shall  he  receive  of  the  Lord,  whether  he  be  bond 
or  free.  And,  ye  masters,  do  the  same  things  unto 
them,  forbearing  [or  rather  moderating]  threatenings: 
knowing  that  your  Master  also  is  in  heaven:  neither  is 
there  respect  of  persons  with  him."  Col.  iii.  22 — 25, 
and  iv.  1 .  "  Servants,  obey  in  all  things  your  mas- 
ters according  to  the  flesh;  not  with  eye-service  as  men- 
pleasers;  but  in  singleness  of  heart,  fearing  God:  and 
whatsoever  ye  do,  do  it  heartily,  as  to  the  Lord,  and 
not  unto  men;  knowing  that  of  the  Lord  ye  shall  re- 
ceive the  reward  of  the  inheritance:  for  ye  serve  the 
Lord  Christ.  But  he  that  doeth  wrong  shall  receive 
for  the  wrong  which  he  hath  done:  and  there  is  no  re- 
spect of  persons.  Masters,  give  unto  your  servants  that 
which  is  just  and  equal;  knowing  that  ye  also  have  a 
master  in  heaven."  Deut.  xxiv.  14,  15.  "Thou  shalt 
not  oppress  an  hired  servant.  At  his  day  thou  shalt 
give  him  his  hire;  for  he  is  poor  and  setteth  his  heart 
upon  it:  lest  he  cry  against  thee  unto  the  Lord,  and  it 
be  sin  unto  thee."  1  Tim.  vi.  1,  2.  "Let  as  many 
servants  as  are  under  the  yoke  count  their  own  masters 
worthy  of  all  honour,  that  the  name  of  God  and  his  doc- 
trine be  not  blasphemed.  And  they  that  have  believing 
masters,  let  them  not  despise  them,  because  they  are 
brethren;  but  rather  do  them  service,  because  they  are 
20 


226  REVEALED    THEOLOGY. 

faithful  and  beloved,  partakers  of  the  benefit."  Tit.  ii. 
9,  10.  "  Exhort  servants  to  be  obedient  unto  their  own 
masters,  and  to  please  them  well  in  all  things;  not  an- 
swering again;  not  purloining,  but  showing  all  good 
fidelity;  that  they  may  adorn  the  doctrine  of  God  our 
Saviour  in  all  things."  1  Pet.  ii.  18—20.  "  Servants, 
be  subject  to  your  masters  with  all  fear;  not  only  to  the 
good  and  gentle,  but  also  to  the  froward.  For  this  is 
thankworthy,  if  a  man  for  conscience  toward  God  en- 
dure grief,  suffering  wrongfully.  For  what  glory  is  it, 
if,  when  ye  are  buffeted  for  your  faults,  ye  take  it  pa- 
tiently? but  if,  when  ye  do  well,  and  suffer  for  it,  ye 
take  it  patiently,  this  is  acceptable  with  God."  1  Cor. 
vii.  20 — 22.  "  Let  every  man  abide  in  the  same  call- 
ing wherein  he  was  called.  Art  thou  called  being  a 
servant?  care  not  for  it:  but  if  thou  mayest  be  made 
free,  use  it  rather.  For  he  that  is  called  in  the  Lord 
being  a  servant,  is  the  Lord's  freeman:  likewise,  he 
that  is  called,  being  free,  is  Christ's  servant."  Gen. 
xxiv.  15.  Abraham  "will  command  his  children  and 
his  household  after  him,  and  they  will  keep  the  way  of 
the  Lord."  Joshua  xxiv.  15.  "As  for  me  and  my 
house,  we  will  serve  the  Lord."  Prov.  xix.  19.  "A 
servant  will  not  be  corrected  by  words,"  in  all  cases; 
"  for  though  he  understand,  he  will  not  answer."  Psal. 
ci.  7.  "  He  thatworketh  deceit  shall  not  dwell  within 
my  house:  he  that  telleth  lies  shall  not  tarry  in  my 
sight."  James  v.  4.  "  Behold,  the  hire  of  the  labour- 
ers who  have  reaped  down  your  fields,  which  is  of 
you  kept  back  by  fraud,  crieth;  and  the  cries  of  them 
which  have  reaped  are  entered  into  the  ears  of  the  Lord 
of  Sabaoth." 


REVEALED    THEOLOGY.  227 

Sec.  VII.  Of  the  relative  duties  of  ministers  of  the 
gospel,  and  the  people  of  their  charge. 

2  Tim.  iv.  2 — 5.  u  Preach  the  word;  be  instant  in 
season,  out  of  season;  reprove,  rebuke,  exhort  with  all 
long  suffering  and  doctrine.  For  the  time  will  come 
when  they  will  not  endure  sound  doctrine;  but  after  their 
own  lusts  shall  they  heap  to  themselves  teachers,  having 
itching  ears;  aud  they  shall  turn  away  their  cars  from 
the  truth,  and  shall  be  turned  unto  fables.  But  watch 
thou  in  all  things,  endure  afflictions,  do  the  work  of  an 
evangelist,  make  lull  proof  of  thy  ministry."  1  Pet.  v. 
2 — 4.  "  Feed  the  flock  of  God  which  is  among  you, 
taking  the  oversight  thereof,  not  by  constraint,  but  will- 
ingly; not  for  filthy  lucre,  but  of  a  ready  mind;  neither 
as  being  lords  over  God's  heritage,  but  being  ensamples 
to  the  flock.  And  when  the  chief  Shepherd  shall  appear, 
ye  shall  receive  a  crown  of  glory  that  fadeth  not  away." 
1  Thess.  ii.  7 — 13.  "  We  were  gentle  among  you,  as  a 
nurse  cherisheth  her  children:  so  being  affectionately 
desirous  of  you,  we  were  willing  to  have  imparted  unto 
you,  not  the  gospel  of  God  only,  but  also  our  own  souls, 
because  ye  were  dear  unto  us.  For  ye  remember, 
brethren,  our  labour  and  travail:  for  labouring  night 
and  day,  because  we  would  not  be  chargeable  unto  any 
of  you,  we  preached  unto  you  the  gospel  of  God.  Ye  are 
witnesses,  and  God  also,  how  holily,  and  justly,  and  un- 
blameably  we  behaved  ourselves  among  you  that  believe: 
as  ye  know  how  we  exhorted,  and  comforted,  and 
charged  every  one  of  you,  as  a  father  doth  his  children, 
that  ye  would  walk  worthy  of  God,  who  hath  called 
you  unto  his  kingdom  and  glory.  For  this  cause  also 
thank  we  God  without  ceasing,  because,  when  ye  re-* 


'228  REVEALED  THEOLOGF. 

ceived  the  word  of  God  which  ye  heard  of  us,  ye  re- 
ceived it  not  as  the  word  of  men,  but  as  it  is  in  truth, 
/.he  word  of  God,  which  effectually  worketh  also  in  you 
that  believe."  Eph.  i.  15,  16.  "Wherefore  I  also,  after 
I  heard  of  your  faith  in  the  Lord  Jesus,  and  love  unto 
all  the  saints,  cease  not  to  give  thanks  for  you,  making 
mention  of  you  in  my  prayers."  1  Thess.  ii.  3, 4.  "  For 
our  exhortation  was  not  of  deceit,  nor  of  uncleanness, 
nor  in  guile:  but  as  we  were  allowed  of  God  to  be  put 
in  trust  with  the  gospel,  even  so  we  speak;  not  as  pleas- 
ing men,  but  God,  which  trieth  our  hearts."  1  Thess. 
v.  12,  13,  25.  "And  we  beseech  you,  brethren,  to 
know  them  which  labour  among  you,  and  are  over  you 
in  the  Lord,  and  admonish  you;  and  to  esteem  them  very 
highly  in  love  for  +heir  work's  sake. — Brethren,  pray  for 
us."  Luke  x.  16.  "He  that  heareth  you,  heareth  me; 
and  he  that  despiseth  you,  despiseth  me."  James  i.  21. 
"  Receive  with  meekness  the  ingrafted  word,  which  is 
able  to  save  your  souls."  Rom.  xv.  30.  "  Now  I  be- 
seech you,  brethren,  for  the  Lord  Jesus  Christ's  sake, 
and  for  the  love  of  the  Spirit,  that  ye  strive  together 
with  me  in  your  prayers  to  God  for  me." 

Gal.  vi.  6.  "  Let  him  that  is  taught  in  the  word  com- 
municate unto  him  that  teacheth  in  all  good  things."  1 
Cor.  ix.  7 — 15.  "  Who  goeth  a  warfare  any  time  at  his 
own  charges?  Who  planteth  a  vineyard  and  eateth  not 
the  fruit  thereof?  Or  who  feedeth  a  flock,  and  eateth  not 
of  the  milk  of  the  flock?  Siiy  I  these  things  as  a  man? 
or  saith  not  the  law  the  same  also?  For  it  is  written  in 
the  law  of  Moses,  Thou  shalt  not  muzzle  the  mouth  of 
the  ox  that  treadeth  out  the  corn:"  or,  thou  shalt  not 
deny  the  labouring  ox  his  suitable  food.     "  Doth  God 


REVEALED   THEOLOGY.  229 

(ake  care  for  oxen?  Or  saith  he  it  altogether  for  our 
sakes?  For  our  sakes,  no  doubt,  this  is  written:  that  he 
that  ploweth  should  plow  in  hope:  and  that  he  that 
threshuth  in  hope  should  be  partaker  of  his  hope.  If  we 
have  sown  unto  you  spiritual  things,  is  it  a  great  thing 
if  we  reap  your  carnal  things?  If  others  be  partakers  of 
this  power  over  you,  are  not  we  rather?  Nevertheless,  we 
have  not  used  this  power;  but  suffer  all  things,  lest  we 
should  hinder  the  gospel  of  Christ.  Do  ye  not  know  that 
they  who  minister  about  holy  things  live  of  the  things  of 
the  temple?  and  they  which  wait  at  the  altar  are  par- 
takers with  the  gospel?  Even  so  hath  the  Lord  or- 
dained THAT  THEY  WHICH  PREACH  THE  GOSPEL  SHOULD 

live  of  the  gospel.  But  I  have  used  none  of  these 
things:  neither  have  I  written  these  things,  that  it  should 
be  so  done  unto  me."  2  Cor.  xii.  14,  15.  "I  will  not 
be  burdensome  to  you:  for  I  seek  not  yours  but  you: — 
and  I  will  very  gladly  spend  and  be  spent  for  you; 
though  the  more  abundantly  I  love  you,  the  less  I  be 
loved." 

Gal.  iv.  13 — 20.  "  Ye  know  how  through  infirmity 
of  the  flesh  I  preached  the  gospel  unto  you  at  the  first. 
And  my  temptation  which  was  in  my  flesh  ye  despised 
not,  nor  rejected;  but  received  me  as  an  augel  of  God, 
even  as  Christ  Jrsus.  Where  is  then  the  blessedness  ye 
spake  of?  For  I  bear  you  record,  that,  if  it  had  been 
possible,  ye  would  have  plucked  out  your  own  eyes,  and 
have  given  them  to  me.  Am  I  therefore  become  your 
enemy,  because  I  tell  you  the  truth?  They  [false  teach- 
ers] zealously  affect  you,  but  not  well;  yea,  they  would 
exclude  you"  from  us  the  apostles,  or,  tkey  would  exclude 
us,  as  some  manuscripts  read,  "  that  ye  migh*  aifect 
20* 


230  REVEALED   THEOLOGY. 

them. — My  little  children,  of  whom  I  travail  in  birth 
again,  until  Christ  be  formed  in  you,  I  desire  to  be  pre- 
sent with  you  now,  and  to  change  my  voice;  for  I  stand 
in  doubt  of  you." 

1  Kings  xxii.  14,  8.  "And  Micaiah  said,  As  the 
Lord  liveth,  what  the  Lord  saith  unto  me,  that  will  I 
speak. — And  the  king  of  Israel  said  unto  Jehoshaphat, 
There  is  yet  one  man,  Micaiah  the  son  of  Imlah,  by 
whom  we  may  inquire  of  the  Lord:  but  I  hate  him;  for 
he  doth  not  prophesy  good  concerning  me,  but  evil. 
And  Jehosbaphat  said,  Let  not  the  king  say  so."  Heb. 
xiii.  17.  "  Obey  them  that  have  the  rule  over  you,  and 
submit  yourselves;  for  they  watch  for  your  souls."  2 
Cor.  ii.  17.  "  For  we  are  not  as  many,  which  corrupt 
the  word  of  God:  but  as  of  sincerity,  but  as  of  God,  in 
the  sight  of  God  speak  we  in  Christ."  2  Cor.  iii.  12. 
"We  use  great  plainness  of  speech."  2  Cor.  iv.  1,2. 
"  Therefore,  seeing  we  have  this  ministry,  as  we  have 
received  mercy,  we  faint  not;  but  have  renounced  the 
hidden  things  of  dishonesty,  not  walking  in  craftiness, 
nor  handling  the  word  of  God  deceitfully;  but  by  mani- 
festation of  the  truth  commending  ourselves  to  every 
man's  conscience  in  the  sight  of  God." 

Isa.  lvi.  10,  11.  "  His  watchmen  are  blind:  they  are 
all  ignorant,  they  are  all  dumb  dogs,  they  cannot  bark; 
sleeping,  lying  down,  loving  to  slumber.  Yea,  they  are 
greedy  dogs  which  can  never  have  enough,  and  they  are 
shepherds  that  cannot  understand:  they  all  look  to  their 
own  way,  every  one  for  his  gain,  from  his  quarter."  1 
Tim.  iv.  13 — 16.  "  Give  attendance  to  reading,  to  ex- 
hortation, to  doctrine.  Neglect  not  the  gift  that  is  in 
thee,  which  was  given  thee  by  prophecy,  with  the  lay- 


REVEALED    THEOLOGY.  J'Jf 

ing  on  of  the  hands  of  the  presbytery.  Meditate  upon 
these  things;  give  thyself  wholly  to  them;  that  thy  pro- 
fiting may  appear  to  all.  Take  heed  unto  thyself,  and 
unto  the  doctrine;  continue  in  them:  for  in  doing  this 
thou  shait  both  save  thyself,  and  them  that  bear  thee." 
Tit.  ii.  7,  8.  "  In  all  things  showing  thyself  a  pattern 
of  good  works:  in  dooirine  showing  uncorruptness,  gra- 
vity, sincerity,  sound  speech,  that  cannot  be  condemned; 
that  he  that  is  of  the  contrary  part  may  be  asha.ned, 
having  no  evil  thing  to  say  of  you."  1  Tim.  iv.  12. 
"  Let  no  man  despise  thy  youth;  but  be  thou  an  exam- 
ple of  the  believers,  in  word,  in  conversation,  in  charity, 
in  spirit,  in  faith,  in  purity." 

Sec.  VIII.  Of  the  relative  duties  of  rulers  and  sub- 
jects; or  of  civil  Representatives  and  their  constituents. 

Consult  the  texts  cited  in  Part  II.  Chap.  ii.  Sec.  15, 
in  connexion  with  the  following:  2  Chron.  xix.  5 — 7. 
"  And  he  set  judges  in  the  land  throughout  all  the  ic  need 
cities  of  Judab,  city  by  city,  and  said  to  the  judges, 
Take  heed  what  ye  do:  for  ye  judge  not  for  man,  but 
for  the  Lord,  who  is  with  you  in  the  judgment.  Where- 
fore now  let  the  fear  of  the  Lord  be  upon  you;  take 
heed  and  do  it:  for  there  is  no  iniquity  with  the  Lord 
our  God,  nor  respect  of  persons,  nor  taking  of  gifts." 
1  Tim.  ii.  1,2.  "  I  exhort  therefore,  that — prayers — be 
made  for — all  that  are  in  authority."  Ex.  xxii.  28. 
"  Thou  shalt  not  revile  the  gods,"  the  civil  rulers, 
"  nor  curse  the  ruler  of  thy  people."  Prov.  xxviii.  I5y 
16.  u  As  a  roaring  lion,  and  a  raging  bear;  so  is  a 
wicked  ruler  over  the  poor  people.  The  prince  that 
wanteth  understanding  is  also  a  great  oppressor:  but  he 
thathateth  covetousness  shall  prolong  his  days,"  2  Pet, 


232  REVEALED   THEOLOGY, 

ii.  9,  10.  "The  Lord  knoweth  how  to — reserve  the 
unjust  unto  the  day  of  judgment  to  be  punished:  but 
chiefly  them  that  walk  after  the  flesh  in  the  lust  of  un- 
cleanness,  and  despise  government.  Presumptuous  are 
tbey,  self-willed;  they  are  not  afraid  to  speak  evil  of 
dignities."  Prov.  xii.  8.  "  The  wicked  walk  on  every 
side,  when  the  vilest  men  are  exalted."  Jer.  xxx.  21. 
"  And  their  nobles  shall  be  of  themselves,  and  their  go- 
vernor shall  proceed  from  the  midst  of  them."  Psal.  ii. 
10 — 12.  "  Be  wise  now  therefore,  0  ye  Kings:  be  in- 
structed, ye  judges  of  the  earth.  Serve  the  Lord  with 
fear,  and  rejoice  with  trembling.  Kiss  the  Son,  lest  he 
be  angry,  and  ye  perish  from  the  way,  when  his  wrath 
is  kindled  but  a  little."  Tit.  iii.  I.  "  Put  them  in  mind 
to  be  subject  to  principalities  and  powers,  to  obey  ma- 
gistrates, to  be  ready  to  every  good  work."  Ezra.  vii. 
25,  26.  a  And  thou,  Ezra,  after  the  wisdom  of  thy  God, 
that  is  in  thine  hand,  set  magistrates  and  judges,  which 
may  jndge  all  the  people  that  are  beyond  the  river,  all 
such  as  know  the  laws  of  thy  God;  and  teach  ye  them 
that  know  them  not.  And  whosoever  will  not  do  the 
law  of  thy  God,  and  the  law  of  the  king,  let  judgment 
be  executed  speedily  upon  him,  whether  it  be  unto 
death,  or  to  banishment,  or  to  confiscation  of  goods,  or 
to  imprisonment." 

Sec.  IX.  The  argument  by  which  obedience  to  the 
fifth  commandment  is  specially  enforced  is  a  promise  of 
long  life  and  piosperity  on  the  earth: — "  that  thy  days 
may  be  long  upon  the  land  which  the  Lord  thy  God 
givelh  thee."  Deut.  v.  16.  "  Honour  thy  father  and  thy 
mother,  as  the  Lord  thy  God  hath  commanded  thee; 
that  thy  days  may  be  prolonged,  and  that  it  may  go  well 


REVEALED  THEOLOGi.  26o 

with  thee,  in  the  land  which  the  Lord  thy  God  giveth 
thee."  This,  saith  Paul,  is  the  first  commandment  with 
promise.  Eph  vi.  2.  u  Honour  thy  father  and  thy  mo- 
ther, that  it  may  be  well  with  thee,  and  thou  mayest  live 
long  on  the  earth." 


CHAPTER  XIV. 

Of  the  Sixth  Commandment. 

Sec.  I.  Exod.  xx.  13.  "Thou  shalt  not  kill."  This 
commandment  is  a  general  rule,  which  forbids  all  in- 
tentional killing  of  any  thing  which  has  life;  and  were 
there  no  exceptions  given  in  the  word  of  God,  which 
are  of  equal  force  with  the  law  itself,  we  should  hold  it 
to  be  unlawful  designedly  to  take  away  the  life  of  any 
creature.  Let  us  search  the  scriptures,  therefore,  to 
ascertain  the  meaning  of  this  portion  of  the  decalogue, 
and  the  extent  of  human  duty  imposed  by  it. 

Sec.  II  It  is  lawful  for  man  to  kill  those  animals,  in- 
ferior to  the  human  species,  which  are  noxious  to  him; 
and  such  as  he  may  require  for  food,  or  any  other  law- 
ful  use.  His  right  to  kill  any  of  God's  creatures,  under 
these  circumstances,  is  derived  from  special  grant  from 
the  Supreme  Proprietor. 

Gen.  i.  2G,  28,  29.  "  And  God  said,— Let  them 
have  dominion  over  the  fish  of  the  sea,  and  over  the 
fowl  of  the  air,  and  over  the  cattle,  and  over  all  the 
earth,  and  over  every  creeping  thing  that  creepeth  on 
the  earth. — Have  dominion  over  the  fish  of  the  sea,  and 


234  REVEALED  THEOLOGY. 

over  the  fowl  of  the  air,  and  over  every  living  thing 
that  moveth  upon  the  earth.  And  God  said,  Behold,  I 
have  given  you  every  herb  bearing  seed,  which  is  upon 
the  face  of  all  the  earth,  and  every  tree,  in  the  which 
is  the  fruit  of  a  tree  yielding  seed;  to  you  it  shall  be 
for  meat."  Gen.  ii.  16.  u  Of  every  tree  of  the  garden 
thou  mayest  freely  eat:  but  of  the  tree  of  knowledge  of 
good  and  evil."  Gen.  ix.  1 — 4.  u  And  God  blessed 
Noah  and  his  sons,  and  said  unto  them,  be  fruitful,  and 
multiply,  and  replenish  the  earth.  And  the  fear  of  you 
and  the  dread  of  you  shall  be  upon  every  beast  of  the 
earth*  and  upon  every  fowl  of  the  air,  and  upon  all  that 
moveth  upon  the  earth,  and  upon  all  the  rishes  of  the 
sea;  into  your  hands  are  they  delivered.  Every 
moving  thing  that  iiveth  shall  be  meat  for  you;  even 
as  the  green  herb  have  I  given  you  all  things.  But 
flesh,  with  the  life  thereof,  which  is  the  blood  thereof, 
shall  ye  not  eat."  The  whole  animal  frame  is  depend- 
ent on  the  blood  for  vitality;  and  to  teach  mankind  a 
due  regard  to  human  life,  they  are  forbidden  to  eat  any 
animal  without  first  having  shed  his  blood.  This  was  not  a 
ceremonial  law  originally  given  to  the  Jews;  but  a  law 
binding  on  all  men  who  have  descended  from  Noah, 
and  have  been  made  acquainted  with  this  revelation  of 
the  divine  will. 

Moses,  however,  inculcated  on  the  people  of  Israel 
their  duty  of  observing  this  law.  Deut.  xii.  15,  16,  23, 
24,  25.  u  Notwithstanding  thou  mayest  kill  and  eat 
flesh  in  all  thy  gates,  whatsoever  thy  soul  lusteth  after, 
according  to  the  blessing  of  the  Lord  thy  God  which 
he  hath  given  thee:  the  unclean  and  the  clean  may  eat 
thereof,  as  of  the  roebuck3  and  as  of  the  hart.     Only 


REVEALED    THEOLOGY.  235 

yc  shall  not  eat  the  blood;  ye  shall  pour  it  upon  the 
earth  as  water — Only  be  sure  that  thou  eat  not  the 
blood:  for  the  blood  is  the  life;  and  thou  may  est  not 
eat  the  life  with  the  flesh.  Thou  shalt  not  eat  it;  thou 
shalt  pour  it  upon  the  earth  as  water.  Thou  shalt  not 
eat  of  it;  that  it  may  go  well  with  thee,  and  with  thy 
children  after  thee,  when  thou  shalt  do  that  which  is 
right  in  the  sight  of  the  Lord.7'  The  same  command- 
ment is  reiterated  in  Deut.  xvi.  22,  23. 

Sec.  II.  When  one  man  has  wilfully  killed  another, 
he  is  a  murderer;  and  it  is  the  duty  of  mankind  to  put 
the  murderer  to  death.  The  executioner  of  a  murderer 
obeys,  instead  of  violating,  the  sixth  commandment; 
because  the  capital  punishment  of  such  offenders  is  a 
lawful  means  of  preserving  human  life.  Gen.  ix.  5,  6. 
"And  surely  your  blood  of  your  lives  will  I  require;  at 
the  hand  of  every  beast  will  I  require  it,  and  at  the 
hand  of  man;  at  the  hand  of  every  man's  brother  will  I 
require  the  life  of  man.  Whoso  sheddeth  man's  blood, 
by  man  shall  his  blood  be  shed."  This  was  a  law 
given  to  Noah  as  the  head  of  the  human  family  after 
the  deluge;  and  through  him  to  his  whole  posterity: 
and  not  being  a  peculiar  part  of  the  civil  policy  of  the 
Jews,  or  any  part  of  the  ceremonial  law,  it  has  never 
been  abolished  or  repealed  by  Jehovah.  Prov.  xxviii. 
17.  li  A  man  that  doth  violence  to  the  blood  of  any 
person  shall  flee  to  the  pit;  let  no  man  stay  him." 

This  universal  law,  requiring  of  all  mankind  the 
punishment  of  the  murderer  by  death,  was  afterwards 
specially  enjoined  upon  the  Hebrew  nation,  as  a  part  of 
their  penal  code;  and  wise  regulations  were  enacted  to 
preserve  men  from  capital  punishment  as  murderers. 


236  REVEALED   THEOLOGY. 

who  might  have  been  chargeable  with  nothing  more 
than  justifiable,  or  unintentional  homicide.  It  is  the  in- 
dispensable duty  of  all  governments  to  punish  the  mur- 
derer with  death;  and  it  would  be  wise  in  all  to  imitate 
the  theocratical  policy  of  the  Jews,  so  far  as  to  allow 
every  accused  person  a  fair  trial  before  disinterested 
judges.  Num.  xxxv.  30 — 34,  "  Whoso  killeth  any 
person,  the  murderer  shall  be  put  to  death  by  the 
mouth  of  witnesses:  but  one  witness  shall  not  testify 
against  any  person  to  cause  him  to  die.  Moreover,  ye 
shall  take  no  satisfaction  for  the  life  of  a  murderer, 
which  is  guilty  of  death:  but  he  shall  be  surely  put  to 
death.  And  ye  shall  take  no  satisfaction  for  him  that 
is  fled  to  the  city  of  his  refuge,  [for  manslaughter,]  that 
he  should  come  again  to  dwell  in  the  land,  until  the 
death  of  the  priest.  So  ye  shall  not  pollute  the  land 
wherein  ye  are:  for  blood  it  defileth  the  land:  and  the 
land  cannot  be  cleansed  of  the  blood  that  is  shed  there- 
in, but  by  the  blood  of  him  that  shed  it.  Defile  not, 
therefore,  the  land  which  ye  shall  inhabit,  wherein  I 
dwell:  for  I  the  Lord  dwell  among  the  children  of 
Israel."  Ver.  11,  12.  "  Ye  shall  appoint  you  cities 
to  be  cities  of  refuge  for  you;  that  the  slayer  may  flee 
thither,  which  killeth  any  person  at  unawares.  And 
they  shall  be  unto  you  cities  for  refuge  from  the 
avenger;  that  the  manslayer  die  not,  until  he  stand 
before  the  congregation  in  judgment."  Ver.  21.  "He 
is  a  murderer:  the  revenger  of  blood  shall  slay  the  mur- 
derer, when  he  meeteth  him."  Exod.  xxi.  12 — 14. 
"  He  that  smiteth  a  man,  so  that  he  die,  shall  be  surely 
put  to  death.  And  if  a  man  lie  not  in  wait,  but  God 
deliver  him  into  his  hand;  then  I  will  appoint  thee  a 


REVEALED    THEOLOGY.  231 

place  whither  he  shall  flee.  But  if  a  man  come  pre- 
sumptuously upon  his  neighbour,  to  slay  him  with  guile; 
thou  shalt  take  him  from  mine  altar  that  he  may  die." 
Rom.  xiii,  4.  "  He  is  the  minister  of  God  to  thee  for 
good, — he  beareth  not  the  sword  in  vain:  for  he  is — a 
revenger  to  execute  wrath  upon  him  that  doeth  evil." 

Sec.  III.  Civil  governments  may,  when  they  deem  it 
requisite,  take  away  the  lives  of  men  for  committing 
any  of  the  crimes  which  were  capitally  punished  by  the 
divinely  given  civil  laws  of  the  Hebrew  nation.  The 
reason  for  this  assertion  is  obvious:  for  the  Deity  autho- 
rized under  the  theocratical  government  of  the  Jews  no 
punishment  which  it  was  morally  wrong  to  inflict;  and 
no  law  which  he  did  not  deem  wise  to  be  enacted  by 
other  nations  under  similar  circumstances,  for  the  pro- 
motion of  the  public  welfare. 

It  is  true,  that  he  has  made  it  the  positive  duty  of  all 
mankind  to  inflict  the  penalty  of  death  in  the  case  of 
murder  only;  but  it  is  lawful  and  wise  in  some  other 
cases,  to  punish  offenders  as  they  would  have  been  dealt 
with  according  to  the  civil  polity  of  Infinite  Wisdom. 

Exod.  xxi.  16.  u  He  that  stealeth  a  man,  and  selleth 
him,  or  if  he  be  found  in  his  hand,  he  shall  surely  be  put 
to  death." 

Lev.  xx.  10 — 16,  provides  for  capitally  punishing 
adultery,  incest,  and  beastiality. 

Deut.  xxii.  23 — 27,  authorizes  the  punishment  of  rope 
with  death. 

Deut.  xxi.  18 — 21.  "If  a  man  have  a  stubborn  and 
rebellious  son,  which  will  not  obey  the  voice  of  his  fa- 
ther, or  the  voice  of  his  mother,  and  that,  when   they 
have  chastened  him,  will  not  hearken  unto  them:  then 
21 


X3b  REVEALED    THEOLOGY. 

shall  his  father  and  his  mother  lay  hold  on  him,  and 
bring  him  out  unto  the  elders  of  his  city,  and  unto  the 
gate  of  his  place;  and  they  shall  say  unto  the  elders  of 
his  city,  This  our  son  is  stubborn  and  rebellious,  he  will 
not  obey  our  voice;  he  is  a  glutton  and  a  drunkard.  And 
all  the  men  of  his  city  shall  stone  him  with  stones,  that 
he  die:  so  shalt  thou  put  evil  away  from  among  you." 

These  crimes  are  of  the  same  odious  nature  in  every 
land;  and  I  see  not  any  reason  which  rendered  it  more 
necessary  to  punish  them  with  death  in  Judea  than  in 
any  other  country. 

Sec.  IV.  It  was  the  special  duty  of  the  Jews  to  make 
war  against  the  idolatrous  inhabitants  of  Canaan  and 
destroy  them,  that  thereby  God  might  execute  his  righte- 
ous vengeance  upon  them.  It  was  also  their  duty  to 
punish  idolaters  among  themselves,  and  those  who  tempt- 
ed their  fellow  citizens  to  idolatry,  with  death.  With- 
out a  special  and  positive  commission  to  wage  these 
wars  of  extermination,  in  the  name  of  Almighty  God, 
they  would  have  been  in  the  people  of  Israel  the  most 
cruel  and  abominable  murders:  but  he  who  said,  as  a 
general  law,  Thou  shalt  not  kill,  had  a  right  to  say,  and 
did  say,  to  his  chosen  people,  called  to  be  the  ministers 
of  his  holy  indignation,  "  thou  shalt  smite  them,  and  ut- 
terly destroy  them;  thou  shalt  make  no  covenant  with 
them,  nor  show  mercy  unto  them.  Thou  shalt  consume 
all  the  people  which  the  Lord  thy  God  shall  deliver 
thee;  thine  eye  shall  have  no  pity  upon  them;  neither 
shalt  thou  serve  their  gods;  for  that  will  be  a  snare  unto 
thee.  The  Lord  thy  God  shall  deliver  them  unto  thee, 
and  shall  destroy  them  with  a  mighty  destruction,  until 
they  be  destroyed."  Deut.  vii.  2,  16,23.  The  reason  of 


REVEALED  THEOLOGV.  239 

this  severe  but  just  dispensation  of  God  is  clearly  slated 
in  Deut.  ix.  3 — 6.  "  Understand  therefore  this  day,  that 
the  Lord  thy  God  is  he  which  goeth  before  thee;  as  a 
consuming  fire  he  shall  destroy  them,  and  he  shall  bring 
them  down  before  thy  face:  so  shall  thou  drive  them  out 
and  destroy  them  quickly,  as  the  Lord  hath  said  unto 
thee.  Speak  not  thou  in  thine  heart,  after  that  the  Lord 
thy  God  hath  cast  them  out  from  before  thee,  saying, 
For  my  righteousness  the  Lord  hath  brought  me  in  to 
possess  this  land:  but  for  the  wickedness  of  these  na- 
tions the  Lord  doth  drive  them  out  from  before  thee. 
Not  for  thy  righteousness,  or  for  the  uprightness  of  thine 
heart,  dost  thou  go  to  possess  their  land:  but  for  the 
wickedness  of  these  nations  the  Lord  thy  God  doth  drive 
them  out  from  before  thee,  and  that  he  may  perform  the 
word  which  the  Lord  sware  unto  thy  fathers,  Abraham, 
Isaac,  and  Jacob.  Understand,  therefore,  that  the  Lord 
thy  God  giveth  thee  not  this  good  land  to  possess  it  for 
thy  righteousness;  for  thou  art  a  stiff-necked  people." 

That  he  might  make  himself  known  as  the  only  living 
and  true  God,  and  the  author  of  divine  revelations,  by 
which  mankind  should  be  governed,  the  Jews  were  re- 
quired to  put  witches  and  wizards  to  death,  for  their 
impious  attempts  at  prophecy;  and  dreamers,  who  gave 
signs  to  authenticate  their  commission  for  leading  people 
to  idolatry;  as  well  as  the  people  who  should  follow  their 
wicked  devices.  Exod.  xxii.  18.  "Thou  shalt  not  sutler 
a  witch  to  live."  Lev.  xx.  27.  "  A  wizard  shall  surely 
be  put  to  death."  Deut.  xiii.  "If  there  arise  among 
you  a  prophet,  or  a  dreamer  of  dreams,  and  giveth  thee 
a  sign  or  a  wonder,"  &c.  Deut.  xvii.  2 — 5.  "  If  there 
be  found  among  you,  within  any  of  thy  gates  which  the 


240  REVEALED    THEOLOGY. 

Lord  thy  God  giveth  thee,  man  or  woman,  that  hath 
wrought  wickedness  in  the  sight  of  the  Lord  thy  God, 
in  transgressing  his  covenant,  and  hath  gone  and  served 
other  gods,  and  worshipped  them,  either  the  sun  or  the 
moon,  or  any  of  the  host  of  heaven,  which  I  have  not 
commanded;  and  it  be  told  thee,  and  thou  hast  heard  of 
it,  and  inquired  diligently,  and,  behold,  it  be  true,  and 
the  thing  certain,  that  such  abomination  is  wrought  in 
Israel;  then  shalt  thou  bring  forth  that  man  or  that  wo- 
man, which  have  committed  that  wicked  thing,  unto 
thy  gates,  even  that  man  or  that  woman,  and  shalt  stone 
them  with  stones,  till  they  die." 

Sec.  V.  Men  may  wage  defensive  war  without  vio- 
lating, and  even  in  obeying  the  sixth  commandment. 

Prov.  xx.  18.  "  With  good  advice  make  war."  Prov. 
xxiv.  6.  u  By  wise  counsel  thou  shalt  make  thy  war." 
1  Chron.  v.  19,  20,  22.  "And  they  made  war  with  the 
Hagarites,  with  Jetur,  and  Nephish,  and  Nodab.  And 
they  were  helped  against  them,  and  the  Hagarites  were 
delivered  into  their  hand,  and  all  that  were  with  them: 
for  they  cried  to  God  in  the  battle,  and  he  was  entreated 
of  them;  because  they  put  their  trust  in  him. — There 
fell  down  many  slain,  because  the  war  was  of  God." 
Abraham  waged  war  in  defence  of  his  kinsman  Lot, 
and  seems  to  have  met  with  divine  approbation  in  so 
doing.  Gen.  xiv.  14 — 20.  "  When  Abraham  heard  that 
his  brother  was  taken  captive,  he  armed  his  trained  ser- 
vants, born  in  his  own  house,  three  hundred  and  eighteen, 
and  pursued  them  unto  Dan.  And  he  divided  himself 
against  them,  he  and  his  servants,  by  night,  and  smote 
them,  and  pursued  them  unto  Hobah,  which  is  on  the 
left  hand  of  Damascus.     And  he  brought  back  all  the 


REVEALED  THEOLOGY.  211 

goods,  and  also  brought  again  his  brother  Lot,  and  his 
goods,  and  the  women  also,  and  the  people. — And  Mel- 
chizedek,  king  of  Salem,  brought  forth  bread  and  wine: 
and  he  was  the  priest  of  the  Most  High  God.  And  he 
blessed  him,  and  he  said,  Blessed  be  Abram  of  the  Most 
High  God,  possessor  of  heaven  and  earth:  and  blessed 
be  the  Most  High  God,  which  hath  delivered  thine  ene- 
mies into  thine  hand."  This  Melchizedek  is  celebrated 
as  a  peculiar  type  of  Christ,  and  he  evidently  blessed 
Abram  for  his  bold  exploit  in  defending  his  kinsman, 
Lot,  against  his  captors.  It  does  not  appear  that  Abra- 
ham was  guided  in  this  warfare  by  any  special  revela- 
tion and  commission;  but  he  seems  to  have  acted  on  the 
principle  that  it  was  his  duty  to  defend  himself,  and 
family,  and  kindred,  from  the  effects  of  offensive  war 
by  force  of  arms.  Had  this  warfare  on  the  part  of 
Abraham  been  considered  as  murder  by  Jehovah,  it  is 
incredible  that  he  should  not  have  been  divinely  cen- 
sured in  those  records  which  make  frequent  mention 
of  this  patriarch,  and  present  him  as  the  example  for 
believers.  Under  similar  circumstances  we  ought  to 
say  with  Joab  to  our  fellows,  (2  Sam.  x.  12.)  "  Be 
of  good  courage,  and  let  us  play  the  men  for  our  peo- 
ple, and  for  the  cities  of  our  God:  and  the  Lord  do  that 
which  seemeth  him  good." 

When  soldiers  applied  to  John  the  Baptizer,  to  know 
their  duty,  he  did  not  forbid  them  to  bear  arms;  but  im- 
plied that  they  might  do  it,  with  good  conscience.  Luke 
iii.  14.  "And  the  soldiers  likewise  demanded  of  him, 
saying,  And  what  shall  we  do,  And  he  said  unto  them, 
Do  violence  to  no  man,  neither  accuse  any  falsely;  and 
be  content  with  your  wages." 
21* 


242  REVEALED  THEOLOGY. 

Self-defence  may  be  lawfully  carried  so  far  as  to  take 
away  the  life  of  one  who  commits  burglary  in  the  night 
Exod.  ii.  2,  3.  "  if  a  thief  be  found  breaking  up,  and  he 
be  smitten  that  he  die,  there  shall  no  blood  be  shed  for 
him.  If  the  sun  be  risen  upon  him,  there  shall  be  blood 
shed  for  him,  for  he  should  make  full  restitution." 

Not  to  be  chargeable  with  indirectly  killing  ourselves 
or  others  in  an  unlawful  manner,  we  must  resist  force 
with  force,  and  even  disarm  by  death  those  who  lift  up 
deadly  weapons  against  us.*  Neh.  iv.  14.  "  Fight  for 
your  brethren,  your  sons,  and  your  daughters,  your  wives, 
and  your  houses." 

Sec.  VI.  Suicide,  whether  it  be  perpetrated  directly 
or  indirectly,  is  a  violaton  of  the  sixth  commandment; 
because  it  is  a  mode  of  killing  which  God  has  not  ex- 
cepted from  the  general  rule,  not  to  kill. 

Acts.  xvi.  27,  28.  "  And  the  keeper  of  the  prison 
awakening  out  of  his  sleep,  and  seeing  the  prison  doors 
open,  he  drew  out  his  sword  and  would  have  killed  him- 
self, supposing  that  the  prisoners  had  been  fled.  And 
Paul  cried  with  a  loud  voice,  saying,  Do  thyself  no 
harm."  Job  ii.  9.  10.  uThen  said  his  wife  unto  him, 
Dost  thou  still  retain  thine  integrity?  curse  God,  and 
die.  But  he  said  unto  her,  Thou  speakest  as  one  of  the 
foolish  women  speaketh.  What?  shall  we  receive  good 
at  the  hand  of  God,  and  shall  we  not  receive  evil?"f 

That  we  may  not  indirectly  commit  suicide,  we  must 

*  Read  A  Scriptural  View  of  the  Character,  Causes,  and  Ends  of 
the  Present  War,  by  Alexander  M  Leod,  D.  D. 

f  Read  Two  Discourses  on  Oie  guilt,  foihr,  and  sources  of  Suicide, 
bv  Samuel  Milieu  D.  D. 


REVEALED  THEOLOGY.  243 

1.  Nourish  and  refresh  our  bodies  in  a  suitable  man- 
ner, so  far  as  we  have  opportunity,  by  food,  drink, 
clothing,  shelter  from  the  weather  in  convenient  houses, 
and  slumber.  Deut.  xiv.  26.  u  And  thou  shalt  bestow 
that  money  for  whatsoever  thy  soul  lustcth  after,  for 
oxen,  or  for  sheep,  or  for  wine,  or  for  strong  drink,  or 
for  whatsoever  thy  soul  desireth:  and  thou  shalt  eat  there 
before  the  Lord  thy  God,  and  thou  shalt  rejoice,  thou,  and 
thine  household."  Eph.  v.  29.  "  No  man  hateth  his  own 
flesh,  but  nourisheth  and  cherisheth  it."  1  Tim.  v.  23. 
"  Drink  no  longer  water,  but  use  a  little  wine  for  thy 
stomach  sake,  and  thine  often  infirmities."  Eccle.  v. 
12.  "  The  sleep  of  a  labouring  man  is  sweet  "  John  xr. 
12.  "  If  he  sleep  he  shall  do  well."  Prov.  xxxi.  13,  21, 
22.  "Sheseeketh  wool,  and  flax,  and  worketh  willing- 
ly with  her  hands. — She  is  not  afraid  of  the  snow  for 
her  household:  for  all  her  household  are  clothed  with 
scarlet.  She  maketh  herself  coverings  of  tapestry;  her 
clothing  is  silk  and  purple."  Jer.  xxix.  5.  "  Build  ye 
houses,  and  dwell  in  them;  and  plant  gardens  and  cat 
the  fruit  of  them." 

2.  We  must  avoid  gluttony,  drunkenness,  idleness,  inor- 
dinate feelings,  and  all  excessive  study,  or  exertion  of  any 
description,  which  has  a  known  tendency  to  destroy  our 
life.  Prov.  xxiii.  29,  21.  kt  Be  not  among  wine  bibbers; 
among  riotous  eaters  of  flesh:  for  the  drunkard  and  the 
glutton  shall  come  to  poverty:  and  drowsiness  shall 
clothe  a  man  with  rags."  Prov.  xxiv.  27.  "Prepare  thy 
work  without,  and  make  it  fit  for  thy  self  in  the  field; 
and  afterwards  build  thine  house."  Luke  xxi.  34. 
"  Take  heed  lest  your  hearts  be  overcharged  with  sur- 
feiting, and  drunkenness,  and  cares  of  this  life."  Prov. 


24-1  REVEALED  THEOLOGY. 

xvii.  22.  "  A  merry  heart  doeth  good  like  a  medicine: 
but  a  broken  spirit  drietb  the  bones."  Prov.  xvili.  30. 
"A  sound  heart  is  the  life  of  the  flesh:  but  envy  the 
rottenness  of  the  bones." 

3.  We  must  employ  suitable  exercise,  recreation,  and 
medicine  when  required  by  sickness.  Matt.  ix.  12. 
u  They  that  are  whole  need  not  a  physician,  but  they 
that  are  sick."  Prov.  xxxi.  5,  7.  "  Give  strong  drink 
unto  him  that  is  ready  to  perish,  and  wine  unto  those 
that  be  of  heavy  hearts.  Let  him  drink,  and  forget  his 
poverty,  and  remember  his  misery  no  more."  Eccle.  xii. 
12.  "  Much  study  is  a  weariness  of  the  flesh." 

Sec.  VII.  Duelling  is  a  complicated  violation  of  the 
sixth  commandment,  which  ordinarily  implies  the  guilt 
of  both  suicide  and  murder:  for  in  such  a  rencontre 
each  party  wickedly  endangers  both  his  own  life  and 
that  of  his  family.* 

Sec.  VIII.  It  is  a  violation  of  the  sixth  command- 
ment to  indulge  any  such  feelings,  or  utter  any  such 
words,  or  perform  any  such  actions  as  have  a  tendency 
to  take  away  the  life  of  our  neighbour  unjustly:  and  it 
is  equally  criminal  to  neglect  to  do  any  thing  in  our 
power  which  might  lawfully  preserve  the  lives  of  others. 

1  John  iii.  15.  "  Whosoever  hateth  his  brother  is  a 
murderer."  Matt.  v.  21,  22.  "Whosoever  is  angry 
with  his  brother,  without  a  cause,  shall  be  in  danger  of 
the  judgment:  and  whosoever  shall  say,  Thou  fool,  shall 
be  in  danger  of  hell-fire,"  because  according  to  our 
Saviour  he  violates  the  commandment,  u  Thou  shalt  not 

*  Read  President  Dwight'a  Sermon  on  the  Folly,  Guilt,  and 
Mischiefs  of  Dudling;  and  President  Nott's  Sermon  on  the  death 
of  Gen.  Hamilton, 


REVEALED    THEOLOGY.  245 

kill."  Gal.  v.  15.  "  If  ye  bite  and  devour  one  another, 
take  heed  that  ye  be  not  consumed  one  of  another." 
Prov.  xii.  18.  "  There  is  that  speaketh  like  the  pierc- 
ings of  a  sword."  Col.  iii.  13.  "  Forgive  one  another, 
if  any  man  have  a  quarrel  against  any."  Psal.  lxxxii. 
3,  4.  "  Defend  the  poor  and  fatherless.  Deliver  the 
poor  and  needy:  rid  them  out  of  the  hand  of  the  wick- 
ed." Prov.  xxiv.  11,  12.  "If  thou  forbear  to  deliver 
them  that  are  drawn  unto  death,  and  those  that  are 
ready  to  be  slain;  if  thou  sayest,  Behold,  we  knew  it 
not:  doth  not  he  that  pondereth  the  heart  consider  it? 
and  shall  not  he  render  to  every  man  according  to  his 
works?"  James  ii.  15,  16.  a  If  i  brother  or  sister  be 
naked,  and  destitute  of  daily  food;  and  one  of  you  say 
unto  them,  Depart  in  peace,  be  ye  warmed  and  filled; 
notwithstanding  ye  give  them  not  those  things  which 
are  needful  to  the  body;  what  doth  it  profit?"  This, 
however,  does  not  make  it  any  person's  duty  to  feed 
those  who  might  work,  but  will  not;  for  "  this  we  com- 
manded you,  that  if  any  would  not  work  neither  should 
he  eat."     2  Thess.  iii."  10. 


CHAPTER  XV. 

Of  the  Seventh  Commandment. 

Sec.  I.  Exod.  xx.  4.  "  Thou  shalt  not  commit 
adultery."  The  original  ^xJn  nS  forbids  not  on!y 
the  crime  of  adultery  according  to  the  present  techni- 
cal use  of  that  word;  but  every  species  of  illicit  com- 


2iG  REVEALED   THEOLOGY 

merce  between  the  male  and  female  sexes.  Professor 
Schultens  and  Mr.  Parkhurst,  think  the  word  *]«},  the 
root,  is  derived  from  the  Arabic,  and  signifies,  to  satiate 
one's  thirst  by  drinking.  And  as  the  lawful  enjoyment 
of  a  man's  own  wife  is  expressed,  Prov.  v.  15 — 18,  by 
drinking  xcaters  out  of  his  own  cistern,  (compare  Cant, 
iv.  12,  14.)  and  adulterous  loves  by  stolen  waters,  Prov. 
ix.  17.  so  the  learned  writers,  just  named,  think  the 
word  rendered  adultery  in  the  decalogue  forbids  all 
u  unlawful  venereal  gratifications."*  Our  Saviour  evi- 
dently took  the  commandment  in  this  extended  sense; 
for  he  says,  (Matt.  v.  28),  "  That  whosoever  looketh 
on  a  woman,  to  lust  after  her,  hath  committed  adultery 
with  her  already  in  his  heart."  If  woman  here  signi- 
fied a  wife  exclusively,  then  the  crime  would  be  adul- 
tery in  the  legal  and  restricted  sense  of  that  word;  but 
Schleusner's  Lexicon  shows  that  TTNH,  a  woman, 
signifies  any  female  of  the  human  race,  without  re- 
spect to  age,  state,  or  condition.  He  says,  "  Opponitur 
ra  ANHP.  Sic  legitur  in  N.  T.  Acts  v.  14.  ttA^ 
av^cov  rs  kcc!  yvvociKcov.  multitude)  et  virorum  ct  foe- 
minarum,"  a  multitude  both  of  males  and  females,  or 
of  men  and  women.  If  a  man  then,  shall  look  upon 
any  female,  whether  married  or  single,  so  as  to  desire 
illicit  commerce  with  her,  that  desire  is  a  violation  of 
the  seventh  commandment;  he  hath  committed  the  sin 
of  lewdness  in  his  heart.  Any  intercourse  between  the 
sexes,  excepting  such  as  God  has  authorized;  and  every 
thing  which  is  calculated  to  tempt  persons  to  such  in- 
tercourse, is  strictly  forbidden. 

*  Parkhtiratfs  Hebrew  and  English  Lexicon 


REVEALED    THEOLOGY.  247 

Sec.  II.  That  we  may  ascertain  what  is,  and  what  is 
not,  a  violation  of  this  part  of  the  decalogue,  we  must 
inquire  what  intercourse  the  Deity  has  authorized  be- 
tween males  and  females:  and  we  shall  find  that  God 
has  instituted  marriage,  which  is  a  covenant  state  of  re- 
lation between  one  man  and  one  woman,  voluntarily  en- 
tered into  by  competent  persons;  which  cannot,  with- 
out the  crime  of  one  or  both  parties,  be  dissolved  but  by 
death. 

1.  Although  there  is  a  natural  propensity  in  the  sexes 
to  intercourse,  yet  marriage  is  a  positive  institution, 
which  God  has  changed,  from  time  to  time,  by  special 
revelations  on  the  subject;  and  which  he  might  still 
change,  did  he  deem  it  expedient. 

The  first  of  marriages  took  place  between  Adam,  and 
a  being  formed  out  of  one  of  his  ribs,  whom  his  Maker 
brought  to  him  that  she  might  be  his  wife.  On  this  oc- 
casion God  was  the  sole  administrator  of  the  marriage 
ceremony. 

The  next  marriages  were  between  brothers  and  sis- 
ters, the  children  of  Adam  and  Eve.  This  intercourse 
was  not  then  forbidden  to  any,  and  was  not  incestuous. 

Subsequently  cousins,  and  then  more  remote  relatives 
became  matrimonial  partners. 

Until  it  was  otherwise  ordered,  any  male  and  female, 
not  already  espoused,  might,  on  mutual  agreement,  be- 
come husband  and  wife. 

Gen.  ii.  18,  21—24.  "And  the  Lord  God  said,  It  is 
not  good  that  the  man  should  be  alone;  I  will  make 
him  an  help  meet  for  him. — And  he  took  one  of  his 
ribs,  and  closed  up  the  flesh  instead  thereof;  and  the 
rib,  which  the  Lord  God  had  taken  from  man,  made 


215  REVEALED  THEOLOGY. 

he  a  woman,  and  brought  her  unto  the  man.  And 
Adam  said,  This  is  now  bone  of  my  bones,  and  flesh  of 
my  flesh:  she  shall  be  called  woman,  because  she  was 
taken  out  of  man.  Therefore  shall  a  man  leave  his 
father  and  his  mother,  and  shall  cleave  unto  his  wife: 
and  they  shall  be  one  flesh." 

2.  Although  God  originally  made  one  man  and  one 
woman  for  each  other,  and  hereby  intimated,  that  it 
was  undesirable  that  a  man  should  have  more  wives 
than  one,  at  the  same  time,  yet  polygamy  was  not  for- 
bidden by  him  to  the  patriarchs;  and  they  in  general 
had  a  plurality  of  partners,  called  concubines,  who 
were  inferior,  and  subject  to  the  wife  first  married. 
Malachi  ii.  14,  15.  "  Yet  is  she  thy  companion,  and 
the  wife  of  thy  covenant.  And  did  not  he  make  one? 
Yet  had  he  the  residue  of  the  Spirit,"  and  could  have 
made  for  every  man  a  thousand  wives  as  easily  as  one, 
had  he  thought  it  best.  "  And  wherefore  one?  That 
he  might  seek  a  godly  seed."  Nevertheless,  u  Lamech 
took  unto  him  two  wives:"  (Gen.  iv.  19,)  and  Abra- 
ham had  Sarah  and  Hagar;  and  Jacob  Rachel  and 
Leah:  and  Solomon,  alas!  alas!  u  had  seven  hundred 
wives,  princesses,  and  three  hundred  concubines:  and 
his  wives  turned  away  his  heart."  1  Kings  xi.  3. 
Dent.  xxi.  15 — 17.  %t  If  a  man  have  two  wives,  one 
beloved,  and  another  hated,  and  they  have  born  him 
children,  both  the  beloved  and  the  hated;  and  if  the 
fust-born  son  be  her's  that  was  hated;  then  it  shall  be, 
when  he  maluth  his  sons  to  inherit  that  which  he  hath, 
that  he  iii;m  not  make  the  son  of  the  beloved  fiist-born 
before  the  sou  of  the  hated,  which  is  indeed  the  first- 
born; but  he  shall  acknowledge  the  son  of  the  hated 


REVEALED  THEOLOGY.  249 

for  the  first-born,  by  giving  him  a  double  portion  of  all 
that  he  hath:  for  he  is  the  beginning  of  his  strength; 
the  right  of  the  first-born  is  his." 

3.  When  the  Hebrews  became  a  distinct  nation, 
God  instituted  several  civil  laws  concerning  marriage 
for  their  regulation;  and  so  far  as  the  circumstances  of 
other  nations  are  similar  to  those  of  the  Jews,  when 
under  a  theocracy,  it  is  wise  and  morally  right  for  them 
to  adopt  the  same  regulations. 

(1.)  With  a  view  to  keep  the  twelve  tribes,  and  the 
inheritance  of  each  distinct,  it  was  ordained,  if  a  father 
had  daughters,  but  no  sons,  that  his  daughters  should 
inherit  his  estate,  but  should  not  marry  any  persons  not 
of  their  own  tribe.  Num.  xxvii.  1 — 3,  and  xxxvi.  6 — 8. 
"  Let  them  marry  to  whom  they  think  best;  only  to  the 
family  of  the  tribe  ot  their  father  shall  they  marry.  So 
shall  not  the  inheritance  of  the  children  of  Israel  re- 
move from  tribe  to  tribe:"  &c. 

(2.)  The  children  of  Israel  were  forbidden  to  unite 
in  marriage  with  any  open  idolater  of  the  Gentiles. 
Deut.  vii.  3.  "  Neither  shalt  thou  make  marriages  with 
them;  thy  daughter  thou  shalt  not  give  unto  his  son, 
nor  his  daughter  shalt  thou  take  unto  thy  son." 

(3.)  A  brother  was  required  to  marry  a  deceased 
brother's  widow,  in  case  of  his  dying  childless.  Deut. 
xxv.  5,  6.  "  If  brethren  dwell  together,  and  one  of 
them  die,  and  have  no  child,  the  wife  of  the  dead  shall 
not  marry  without  unto  a  stranger:  her  husband's 
brother  shall  go  in  unto  her,  and  take  her  to  him  to 
wife,  and  perform  the  duty  of  an  husband's  brother  unto 
her.  And  it  shall  be,  that  the  first-born  which  she 
beareth  shall  succeed  in  the  name  of  his  brother  which 
22 


250  REVEALED  THEOLOGY. 

is  dead,  that  his  name  be  not  put  out  of  Israel."  Matt, 
xxii.  24.  "  Moses  said,  If  a  man  die,  having  no 
children,  his  brother  shall  marry  his  wife,  and  raise  up 
seed  unto  his  brother."  Against  this  institution,  par- 
ticularly, Onan  transgressed,  and  was  slain  by  the  Lord. 
Gen.  xxxviii.  9,  10. 

(4.)  None  of  the  Israelites  might  marry  any  person 
within  certain  specified  degrees  of  consanguinity  and 
affinity.  Lev.  xviii.  6 — 20.  "  None  of  you  shall  ap* 
proach  to  any  that  is  near  of  kin  to  him,  to  uncover 
their  nakedness:"  &c.  A  man  of  Israel  might  not  marry 
his  mother;  nor  his  father's  wife,  if  she  was  not  his 
own  mother;  nor  his  step-sister,  the  daughter  of  his 
father,  or  of  his  mother;  nor  his  son's  daughter;  nor 
his  daughter's  daughter;  nor  his  sister;  nor  his  father's 
sister;  nor  his  mother's  sister;  nor  the  wife  of  his 
father's  brother;  nor  his  daughter-in-law;  nor  his 
brother's  wife,  except  she  was  left  childless;  nor  his 
own  daughter;  nor  the  daughter  of  his  wife,  by  another 
husband;  nor  a  wife's  mother;  nor  the  daughter  of  the 
son  of  his  wife;  nor  the  daughter  of  the  daughter  of  his 
wife;  nor  his  wife's  sister  during  the  lifetime  of  his 
wife;*  nor  the  wife  of  any  other  man,  during  the  life- 
time of  her  husband,  unless  she  has  been  previously 
divorced  from  him  on  account  of  his  incontinence. 

Now,  since  it  was  evidently  unlawful  for  a  woman 
to  marry  a  man  who  might  not  lawfully  marry  her,  it 


4  Polygamy  was  not  forbidden  at  this  time  to  the  Jews;  but  if  a 
man  chose  to  have  two  wives,  he  might  not  "  take  a  wife  to  her 
sister,  to  vex  her,  to  uncover  her  nakedness,  beside  the  other  in 
her  lifetime."  Lev.  xviii.  18. 


REVEALED    THEOLOGY.  2oi 

will  follow,  that  a  Hebrew  woman  might  not  marry 
her  son;  nor  her  husband's  son;  nor  her  step-brother, 
the  son  of  her  father,  or  of  her  mother;  nor  her  father's 
father;  nor  her  mother's  father;  nor  her  brother;  nor 
her  brother's  son;  nor  her  sister's  son;  nor  the  son  of 
her  husband's  brother;  nor  her  father-in-law;  nor  her 
deceased  husband's  brother,  unless  she  was  a  childless 
widow;  nor  her  father;  nor  her  step- father;  nor  her 
son-in-law;  nor  her  father's  step-father;  nor  her  mo- 
ther's step-father;  nor  her  sister's  husband  during  the 
lifetime  of  her  sister;  nor  any  other  man  than  her  hus- 
band, while  he  is  living,  and  not  lawfully  divorced  for 
his  incontinence. 

Moreover,  a  woman  was  forbidden,  ver.  14,  to  marry 
her  father's  brother;  for  neither  male  nor  female  might 
"  uncover  the  nakedness  of  a  father's  brother." 

These  were  a  part  of  the  civil  laws  of  the  Jews;  and 
they  are  just  as  binding  upon  other  nations  as  their 
laws  concerning  idolatry,  self  defence,  and  rape:  that 
is,  just  so  far  as  they  are  of  a  moral  nature,  and  are  re- 
commended by  the  same  reasons  in  all  lands.  We  are 
under  no  higher  obligations  to  adopt  these. laws  of  mar- 
riage given  expressly  to  the  Jews,  by  the  Levitical  law, 
than  all  the  other  laws  of  the  divine  Jewish  polity,  which 
are  equally  as  desirable  for  us,  as  they  were  for  them. 
That  these  laws  are  binding  on  all  Christians  under 
similar  circumstances,  seems  fairly  deducible  from  1 
Cor.  v.  1.  "  It  is  reported  commonly  that  there  is  for- 
nication among  you,  and  such  fornication  as  is  not  so 
much  as  named  among  the  Gentiles,  that  one  should 
have  his  father's  wife."  But  why  might  not  a  Christian 
have  his  father's  wife,  a  step-mother,  or  even  his  own 


^52  REVEALED    THEOLOGY. 

mother,  for  bis  wife,  after  his  father's  death ?  God  had 
given  the  law  forbidding  such  a  connexion  to  the  He- 
brews; and  if  we  are  not  bound  to  obey  the  civil  laws 
given  them,  so  far  as  the  same  reasons  for  them  exist  in 
Christian  lands,  then  there  is  no  law  of  God  which 
forbids  a  man  to  marry  his  mother,  his  step-mother, 
his  sister,  his  daughter,  his  aunt,  or  his  niece. 

It  will  follow,  that  if  Christians  of  the  Gentiles  are 
under  obligations  to  obey  the  laws  of  marriage  given  to 
the  Hebrews,  they  are,  as  individuals,  equally  bound  to 
obey,  so  far  as  they  have  opportunity,  those  laws  which 
respect  capital  punishments  for  crimes  which  were  no 
worse  in  Judea  than  in  America;  and  that  all  those  civil 
regulations  of  the  Israelites  which,  in  their  own  nature,  are 
as  applicable  and  as  useful  to  one  nation  as  another, 
ought  to  be  enacted  by  every  christian  government. 

Sec.  III.  For  any  one  to  have  sexual  intercourse 
with  a  person  or  animal,  whom  he  or  she  may  not  law- 
fully marry,  or  with  any  person  before  marriage;  or  to 
do  any  thing  which  tends  to  promote  any  such  inter- 
course, is  a  violation  of  the  seventh  commandment.  Of 
course  all  lascivious  attire,  dances,  company,  thoughts, 
feelings,  words,  gestures,  writings,  theatrical  exhibitions, 
paintings,  exposures  of  the  body,  and  all  other  obscene 
actions,  are  deemed  by  God  to  be  adultery.  Any  con- 
duct in  a  husband  or  wife,  which  is  calculated  to  tempt 
a  partner  to  forsake  the  nuptial  bed,  and  seek  illicit 
fountains,  is  an  offence  of  the  same  nature.  Of  the  same 
kind  too,  are  the  crimes  of  self-pollution,  buggery,  sodo- 
my, whoredom,  and  celibacy  in  those  who  burn,  but 
will  not  marry,  when  their  age  and  circumstances  would 
permit. 


UEVEALED  THEOLOGY.  253 

i  Thess.  iv.  3,  4,  5.  "  This  is  the  will  of  God,  even 
your  sanctification,  that  ye  should  abstain  from  fornica- 
tion: that  every  one  of  you  should  know  how  to  possess 
his  vessel  [to  hold  his  body]  in  sanctification  and  hon- 
our; not  in  the  lust  of  concupiscence,  as  the  Gentiles 
which  know  not  God."  Eph.  iv.  29.  "  Let  no  corrupt 
communication  proceed  out  of  your  mouth."  Eph.  v.  3, 
5.  "  Fornication  and  all  uncleanness,  let  it  not  be  once 
named  amongst  you,  as  becometh  saints;  neither  filthi- 
ness,  nor  foolish  talking,  nor  jesting,  which  are  not  con- 
venient, [not  becoming:]  but  rather  giving  of  thanks. 
For  this  ye  know,  that  no  whoremonger,  nor  unclean 
person — hath  any  inheritance  in  the  kingdom  of  Christ 
and  of  God." 

Lev.  xviii.  22 — 25.  "  Thou  shalt  not  lie  with  man- 
kind, as  with  womankind:  it  is  abomination.  Neither 
shalt  thou  lie  with  any  beast  to  defile  thyself  therewith: 
neither  shall  any  woman  stand  before  a  beast  to  lie 
down  thereto:  it  is  confusion.  Defile  not  ye  yourselves 
in  any  of  these  things:  for  in  all  these  the  nations  are 
defiled  which  I  cast  out  before  you:  and  the  land  is  de- 
filed: therefore  I  do  visit  the  iniquity  thereof  upon  it, 
and  the  land  itself  vomiteth  out  her  inhabitants." 

Lev.  xviii.  20.  "  Thou  shalt  not  lie  carnally  with  thy 
neighbour's  wife,  to  defile  thyself  with  her."  Gal.  v.  19. 
"  Now  the  works  of  the  flesh  are  manifest,  which  are 
these;  adultery, fornication,  uncleanness, lasciviousness." 
1  Cor.  vi.  13  -20.  "  Now  the  body  is  not  for  fornica- 
tion, but  for  the  Lord:  and  the  Lord  for  the  body. — Know 
ye  not  that  your  bodies  are  the  members  of  Christ?  Shall 
I  then  tike  the  members  of  Christ,  and  make  them  the 
members  of  an  harlot  ?  God  forbid.  What,  know  ye 
22* 


254  REVEALED   THEOLOGY. 

not  that  he  which  is  joined  to  an  harlot  is  one  body?  for 
two,  saith  he,  shall  be  one  flesh. — Flee  fornication: — 
he  that  committeth  fornication  sinneth  against  his  own 
body. — Your  body  is  the  temple  of  the  Holy  Ghost 
which  is  in  you: — therefore  glorify  God  in  your  body, 
and  in  your  spirit,  which  are  God's." 

Isa.  iii.  16.  "The  daughters  of  Zion  walk  with 
stretched  forth  necks,  and  wanton  eyes,  walking,  and 
mincing  as  they  go."  Prov.  vii.  6 — 23.  u  At  the  window 
of  my  house  I  looked  through  my  casement,  and  heiield 
among  the  simple  ones,  I  discerned  among  the  youths,  a 
young  man  void  of  understanding,  passing  through  the 
street  near  her  corner;  and  he  went  the  way  to  her  house, 
in  the  twilight,  in  the  evening,  in  the  black  and  dark 
night:  and,  behold,  there  met  him  a  woman  with  the  at- 
tire of  an  harlot,  and  subtile  of  heart.  (She  is  loud, 
and  stubborn;  her  feet  abide  not  in  her  house:  now  is 
she  without,  now  in  the  streets,  and  iieth  in  wait  at  every 
corner.)  So  she  caught  him,  and  kissed  him,  and  with 
an  in;  pi)  dent  face  said  unto  him,  I  have  peace-offerings 
with  me;  this  day  have  I  payed  my  vows.  Therefore 
come  I  forth  to  meet  thee,  diligently  to  eeek  thy  face,  and 
I  have  found  thee.  I  have  decked  my  bed  with  coverings 
of  tapestry,  with  carved  works,  with  fine  linen  of  Egypt. 
I  have  perfumed  my  bed  with  myrrh,  aloes,  and  cinna- 
mon. Come,  let  us  take  our  fiil  of  love  until  the  morn- 
ing: let  us  solace  ourselves  with  loves.  For  the  good 
man  is  not  at  home,  be  is  gone  a  long  journey:  he  hath 
taken  a  bag  of  money  with  him,  and  will  come  home  at 
the  day  appointed.  With  her  much  lair  speech  she 
caused  him  to  yield,  with  tin  flattering  of  her  lips  she 
forced  him.  lie  goeth  after  her  straightway,  as  an  ox 
goeth  to  tiie  slaughter,  or  as  a  fool  to  the  correction  of 


REVEALED    THEOLOGY.  255 

the  stocks;  till  a  dart  strike  through  his  liver;  as  a  bird 
hasteth  to  the  snare,  and  kuovveth  not  that  it  is  for  his 
life.''  Prov.  vii.  26.  "  She  hath  cast  down  many  wound- 
ed; yea,  many  strong  men  have  been  slain  by  her." 
Prov.  vi.  26,  32.  "  The  adultress  will  hunt  for  the  pre- 
cious life."  '*  Whoso  committeth  adultery  with  a  woman, 
lacketh  understanding:  he  that  doeth  it  destroyeth  hit 
own  soul." 

1  Cor.  vii.  2 — 9.  "  To  avoid  fornication,  let  every 
man  have  his  own  wife,  and  let  every  woman  have  her 
own  husband.  Let  the  husband  render  unto  the  wife 
due  benevolence:  and  likewise  also  the  wife  unto  the 
husband.  The  wife  hath  not  power  of  her  own  body, 
but  the  husband:  and  likewise  also  the  husband  hath 
rot  power  of  his  own  body,  but  the  wife.  Defraud  ye 
not  one  the  other,  except  it  be  with  consent  for  a  time, 
that  ye  may  give  yourselves  to  fasting  and  prayer;  and 
come  together  again,  that  Satan  tempt  you  not  for  your 
incontinency. — If  they  cannot  contain,  let  them  marry: 
for  it  is  better  to  marry  than  to  burn."  Hosea  iv.  11. 
"  Whoredom  and  wine  take  away  the  heart."  Jer.  v.  8. 
Cl  They  were  as  fed  horses  in  the  morning:  every  one 
neighed  after  his  neighbour's  wife.-,J  Gen.  xxxix.  7 — 9, 
"His  master's  wife  cast  her  eyes  upon  Joseph;  and  she 
raid,  Lie  with  me:  but  he  refused;  and  said,  How  can 
I  do  this  great  wickedness,  and  sin  against  God."  Job 
xxxi.  1.  "  I  made  a  covenant  with  mine  eyes,  why  then 
should  I  think  upon  a  maid?"  Heb.  xiii.  4.  "  Marriage 
is  honourable  in  all,  and  the  bed  undefiled:  but  whore- 
mongers and  adulterers  God  will  judge  " 

Sec.  IV.  Polygamy  under  the  Christian  dispensation, 
and  the  granting,  procuring,  or  receiving  of  a  divorce, 


256  REVEALED  THEOLOGi'. 

except  for  the  cause  of  adultery,  are  violations  of  the 
seventh  commandment. 

1  Cor.  vii.  2.  "  Let  every  man  have  his  own  wife" 
not  wives.  Rom.  vii.  2,  3.  "  The  woman  which  hath 
an  husband  is  bound  by  the  law  to  her  husband,"  (and 
by  parity  of  reasoning,  the  husband  to  his  wife,)  "  so 
long  as  he  liveth:  but  if  the  husband  be  dead,  she  is 
loosed  from  the  law  of  her  husband.  So  then,  if  while 
her  husband  liveth  she  be  married  to  another  man,  she 
shall  be  called  an  adultress,  though  she  be  married  to 
another  man."  Matt.  v.  32.  "  Whosoever  shall  put 
away  his  wife,  saving  for  the  cause  of  fornication 
[meaning  here  any  kind  of  actual  lewdness]  causeth 
her  to  commit  adultery:  and  whosoever  shall  marry  her 
that  is  divorced  committeth  adultery,"  because  she  is 
by  right  still  the  wife  of  another  man.  Luke  xvi.  18. 
41  Whosoever  putteth  away  his  wife,  and  marrieth  ano- 
ther, committeth  adultery:  and  whosoever  marrieth  her 
that  is  put  away  from  her  husband  committeth  adulte- 
ry." Mark  x.  4 — 12,  and  Matt.  xix.  3—12.  "  The 
Pharisees  also  came  unto  him,  tempting  him,  and  say- 
ing, Is  it  lawful  for  a  man  to  put  away  his  wife  for  every 
[any]  cause?  And  he  answered  and  said  unto  them, 
Have  ye  not  read,  that  he  which  made  them  at  the  begin- 
ning, made  them  male  and  female;  and  said,  For  this 
cause  shall  a  man  leave  father  and  mother,  and  shall 
cleave  to  his  wife,  and  (hey  twain  shall  be  one  flesh? 
Wherefore  they  are  no  more  twain  but  one  flesh.  What, 
therefore,  God  hath  joined  together,  let  not  man  put 
asunder.  They  say  unto  him,  Why  did  Moses  then 
command  to  give  a  writing  of  divorcement,  and  to  put 
her  away?  He  saith  unto  them,  Moses,  because  of  the 


REYEALED   THEOLOGY.  257 

hardness  of  your  hearts,  suffered  you  to  put  away  your 
wives:  but  from  the  beginning  it  was  not  so.  And  I  say 
unto  you,  Whosoever  shall  put  away  his  wife,  except  it 
be  for  fornication,  and  shall  marry  another,  committeth 
adultery;  and  whoso  marrieth  "her  which  is  put  away 
doth  commit  adultery.  His  disciples  say  unto  him,  If 
die  case  of  the  man  be  so  with  his  wife,"  that  he  can- 
not put  her  away  but  for  the  crime  of  actual  lewdness, 
"  it  is  not  good  to  marry.  But  he  said  unto  them,  All 
men  cannot  receive  this  saying,  save  they  to  whom  it  is 
given;  because  they  are  eunuchs;  which  were  so  born 
from  their  mother's  womb;  or  are  eunuchs,  which  were 
made  eunuchs  of  men;  or  are  eunuchs,  which  have 
made  themselves  eunuchs  for  the  kingdom  of  heaven's 
sake."  Any  of  these  eunuchs  might  say  that  it  is  not 
good  for  them  to  marry;  and  so  might  receive  your  sen- 
timent. "  He  that  is  able  to  receive  it,  let  him  receive 
it;"  but  as  for  others,  let  them  agree  with  their  Maker, 
that  "  it  is  not  good  for  man  to  be  alone,"  and  bless 
him  for  the  benign  institution  of  marriage;  and  guard  it 
sacredly  against  the  abounding  iniquities  of  adultery  and 
divorce. 


CHAPTER  XVI. 

Of  the  Eighth  Commandment. 

Sec.  I.  Exod.  xx.  15.  "Thou  shalt  not  steal."  This 
commandment  implies  two  things;  first,  that  individuals 
have  exclusive  rights  to  property  of  various  descriptions; 


258  REVEALED    THEOLOGY. 

and  secondly,  that  there  is  a  disposition  in  natural  men 
to  deprive  each  other  of  their  rights  unjustly,  that  they 
may  appropriate  to  themselves  their  neighbour's  posses- 
sions. If  men  had  no  exclusive  rights  to  any  species  of 
temporal  wealth,  there  would  be  no  propriety  in  the 
commandment,  not  to  steal;  and  it  would  have  been 
useless,  on  the  supposition  that  mankind  are  habitually- 
predisposed  to  respect  each  other's  immunities. 

The  experience  and  history  of  every  age  would  prove, 
that  mankind  are  prone  to  injustice,  fraud,  plunder, 
robbery,  over-reaching,  infidelity  to  trusts,  criminal 
bankruptcies,  nominal  assignments,  smuggling,  and 
every  species  of  stealing:  and  the  eighth  command- 
ment forbids  all  these  crimes.  Stealing  is  any  unrigh- 
teous despoiling  our  neighbour  of  his  property,  whether 
it  be  done  openly  with  violence,  or  secretly  by  deceit, 
trick,  flattery,  exaggeration,  decrying  of  a  thing,  or 
stealth.     "  Thou  shalt  not  steal  in  any  way." 

Sec.  II.  This  part  of  the  decalogue  is  violated  by 
children,  when  without  the  known  pleasure,  or  habitual 
indulgence  of  their  parents,  they  take  and  use  the  mo- 
ney or  other  goods  of  their  father  or  mother.  Theft  fre- 
quently begins  here,- which  is  consummated  in  highway 
robbery,  and  ignominiously  punished  on  the  gallows. 
Prov.  xxviii.  24.  "Whoso  robbeth  his  father  or  his 
mother,  and  saith,  It  is  no  transgression;  the  same  is 
the  companion  of  a  destroyer." 

This  crime  parents  should  use  every  proper  method  of 
correc'ing,  lest  they  connive  at  stealing,  and  become 
partakers  of  the  guilt.  It  will  be  expedient  for  first  of- 
fences, to  reprove  and  admonish  them  privately,  that 
they  may  learn  the  evil  of  their  conduct;  and  not  dis- 


REVEALED    THEOLOGY.  259 

grace  them  at  once  before  their  companions.  Many 
have  been  beaten  into  the  practice  of  lying  and  thieving, 
when  they  might  have  been  reformed  by  tender  treat- 
ment, and  by  exciting  their  fear  and  shame.  When  no- 
thing else  but  corporal  punishment  will  deter  them 
from  repealing  this  offence,  if  you  spare  the  rod,  or  ap- 
ply it  but  lightly,  or  use  it  in  passion,  you  commonly 
spoil  the  child. 

Sec.  III.  Servants  think  it  no  harm,  to  take  now  and 
then  something  belonging  to  their  masters;  but  it  is 
stealing,  if  they  could  not  take  the  same  with  permis- 
sion. Would  you  lay  your  hand  upon  the  thing,  were  the 
eyes  of  your  employer  upon  you?  Withdraw  it,  then, 
for  if  conscience  makes  your  hand  tremble,  touch  not, 
taste  not;  it  is  theft.  "  But  it  is  of  no  great  value;  and 
our  masters  will  not  miss  it."  Is  it  worth  taking?  Then 
it  is  valuable:  you  know  not  what  are  their  designs,  or 
what  may  be  its  consequence,  under  particular  circum- 
stances. Ask  for  it:  if  they  are  willing  to  spare  it,  you 
will  gain  lawful  possession:  for  otherwise  you  are  as 
guilty,  for  taking  the  value  of  three  cents,  as  of  three 
hundred  dollars.  "  Exhort  servants  to  be  obedient  to 
their  own  masters;  not  purloining,  but  showing  all  good 
fidelity."  Tit.  ii.  9,  10. 

Sec.  IV.  Stewards,  executors  of  wills,  civil  offi- 
cers, and  agents  generally,  who  knowingly  misuse, 
waste,  or  keep  back  the  property  of  others,  violate  the 
eighth  commandment.  1  Cor.  iv.  2.  "  It  is  required  in 
stewards  that  a  man  be  found  faithful."  "  A  certain  rich 
man  had  a  steward:  and  the  same  was  accused  unto  him 
that  he  had  wasted  his  goods:"  (Luke  xvi.  1.)  the 
charge  was  verified;  and  he  was  a  thief. 


260  REYEALED  THEOLOGY. 

A  certain  executor  retained  the  property  of  some 
orphan  children  in  his  own  hands,  to  the  detriment  of 
their  estate;  he  did  not,  when  able,  refund  the  sums  he 
had  received,  with  lawful  interest;  the  heirs  were  satis- 
fied, because  they  supposed  they  had  received  their  due; 
when  in  tact  they  were  cheated:  that  executor  was  a  thief, 
an  oppressor  of  the  fatherless. 

A  certain  civil  officer  took,  by  virtue  of  attachment,  the 
property  of  his  neighbour,  but  to  favour  himself,  or  a 
friend,  did  not  dispose  of  it  to  the  best  of  his  ability:  he 
was  a  thief. 

A  certain  judge  promoted  his  own  interest  to  the  dis- 
advantage  ot  another,  when  the  forms  of  law  gave  him 
a  veil  to  cover  the  deception;  and  was  found  guilty; — 
not  by  a  jury  ot  his  countrymen;  but  by  his  own  con- 
science,— ot  wilfully  injuring  another,  in  his  estate. 

A  consignee  received  the  property  of  one  in  distressed 
circumstances,  and  because  the  owner  of  the  goods  could 
not  fully  investigate  the  matter,  cheated  him  out  of  a  part, 
by  informing  him  they  sold  for  less  than  they  actually  did. 
This  man  was  a  thief. 

Another  agent  did  not  make  accurate  returns,  esti- 
mated goods  at  a  higher  price  than  he  actually  paid  out 
of  his  employer's  money:  took  pay  for  his  labour,  and  in 
addition,  secretly,  profit  upon  the  articles  purchased. 
This  is  stealing. 

Children  sometimes  commence  this  wicked  practice, 
by  defrauding  their  parents  or  masters,  when  sent  to 
purchase  some  article,  to  which  they  affix  a  higher  price 
than  they  gave,  and  keep  their  gains  of  dishonesty  for 
private  expenditures. 

Sec.  V.  To  conceal  and  devote  to  private  use,  any 


REVEALED    THEOLOGY.  261 

public  property,  is  stealing.  In  many  instances  public 
money  must  be  left  in  the  care  of  individuals,  and  there 
are  many  ways  of  embezzlement.  It  is  as  unjust  secretly 
to  take  the  property  of  the  community,  as  of  any  indi- 
vidual; and  the  only  difference  is  this;  in  private  theft 
you  injure  one;  in  taking  public  treasure,  you  injure 
many.  Should  you  designedly  keep  back  duties,  which 
have  been  receivtd  upon  certain  taxable  articles,  it  is 
stealing  from  the  state  treasury;  and  it  would  be  no 
greater  crime  privately  to  unlock  the  iron  chest,  and  carry 
away  that  which  has  been  paid  into  the  funds,  than  to 
be  silent,  and  retain  what  is  justly  due  to  the  commu- 
nity. u  Render,  therefore,  to  all  their  dues;  tribute, 
to  whom  tribute  is  due;  custom,  to  whom  custom." 
Our  Lord  and  Saviour,  who  never  wrought  a  miracle 
for  unimportant  ends,  performed  one  to  pay  a  public 
tax.  "  Render  unto  Caasar  the  things  that  are  Cae- 
sar's; and  unto  God,  the  things  that  are  God's." 
Many  public  expenses  will  accrue,  of  which  each  man 
ought  to  bear  his  proportion,  in  some  manner  agreeable 
to  the  public  body.  We  are  indebted  one  to  another:  we 
are  commanded  to  "  owe  no  man  anything,"  when  able 
to  satisfy  his  equitable  demands:  and  one  might  as  well 
put  his  hand  into  his  neighbour's  pocket,  and  take  a 
dollar,  as  retain  dues,  or  pay  taxes  by  idleness,  when 
professing  to  discharge  them  by  labour.  If  you  design- 
edly cheat  one  or  many  persons,  the  manner  cannot 
alter  the  crime,  or  diminish  the  turpitude.  It  is  direct 
theft.  Because  a  man  was  blind,  would  you  pay  him  five 
dollars,  and  take  his  acquittance  for  fifty?  Or  because 
the  public  cannot  always  exact  justice,  would  you  pro- 
fess to  pay  all,  and  pocket  a  part? 
23 


2G2  REVEALED    THEOLOGY. 

Fraudulently  to  alienate  or  take  away  any  thing  de- 
voted to  the  church,  is  called  sacrilege,  which  is  parti- 
cularly reprobated  in  the  word  of  God.  u  Thou  that  ab- 
horrest  idols,  dost  thou  commit  sacrilege?"  "  It  is  a  snare 
to  a  man  to  devour  that  which  is  holy;"  or  consecrated 
to  religious  purposes.  M  Will  a  man  rob  God?  yet  ye 
have  robbed  me:  but  ye  say,  Wherein  have  we  robbed 
thee?  In  tithes  and  offerings.  Ye  are  cursed  with  a 
curse;  for  ye  have  robbed  me,  even  this  whole  nation." 
Tithes  and  offerings  were  demanded  by  God  for  the  sup- 
port of  his  ministers,  and  the  sacrifices  in  the  temple. 
To  withhold  from  pastors  a  competent  support,  when 
the  flock  is  able  to  give  it,  is  robbery  of  God. 

Sec.  VI.  Forcibly  to  carry  away  a  man's  children, 
his  money,  or  goods,  or  person,  except  by  a  righteous 
civil  process,  is  high  handed  stealing.  WThat  can  any 
one  steal  of  more  value  than  our  persons  and  friends? 
Yet  there  are  stealers  of  men,  even  in  this  our  enlighten- 
ed country.  u  The  law  is  not  made  for  a  righteous 
man;"  who  is  influenced  to  duty  by  love;  "  but  for  the 
lawless  and  disobedient,  for  murderers,  for  man-slayers, 
for  whoremongers,  for  men-stealers,  for  liars,  for  per- 
jured persons."  "  He  that  stealeth  a  man  and  selleth 
him,  shall  surely  be  put  to  death." 

The  men  of  Shechem  concealed  themselves  in  the 
mountains  and  robbed  all  that  came  along  by  them: 
Barrabas  was  a  robber:  but  this  is  the  curse  which  goeth 
forth  over  the  face  of  the  whole  earth;  for  every  one 
that  stealeth  shall  be  cut  off;  and  the  curse  shall  enter 
into  the  house  of  the  thief.  "  As  the  partridge  sitteth  on 
eggs,  and  hatcheth  them  not;  so  he  that  getteth  riches^ 
and  not  by  right,  shall  leave  them  in  the  midst  of  his 


REVEALED   THEOLOGY.  263 

days,  and  at  his  end  shall  be  a  fool."  u  Go  to  now,  ye 
rich  men,"  who  have  obtained  your  substance  unlaw- 
fully, u  weep  and  howl  for  your  miseries  that  shall  come 
upon  you:  ye  have  heaped  treasure  together  for  the  last 
days." 

Sec.  VII.  All  forgeries,  which  are  designed  to  de- 
fraud a  man  of  property,  are  theft.  If  his  name  he  af- 
fixed to  bonds  of  any  description  contrary  to  his  know- 
ledge and  consent,  either  he,  or  the  person  receiving 
such  forgery,  is  liable  to  suffer. 

How  often  are  tales  of  woe  peddled  from  door  to  door 
by  a  vagrant  crew,  for  no  other  reason  but  to  work  upon 
the  pity  of  the  industrious,  and  filch  from  them  support 
for  the  lazy,  intemperate  straggler!  Memoirs  of  ragged, 
idle,  drinking  personages,  are  often  handed  about,  setting 
forth  their  distresses,  and  good  character,  for  no  other 
purpose  but  that  of  pilfering.  It  is  difficult  to  tell  who 
is  most  guilty;  the  person  who  hands  about  the  recom- 
mendation, which  perhaps  he  cannot  read;  or  the  writer 
of  the  imposing  piece.  Indeed  so  common  are  such 
modes  of  stealing,  that  it  seems  best  to  feed  begging 
strangers  if  hungery,  and  send  them  on  their  journey; 
for  if  they  really  wish  to  reach  any  assignable  place, 
there  are  compassionate  persons  enough  in  our  land 
who  will  afford  them  the  same  relief.  If  they  will  not 
work,  and  travel  for  the  gratification  of  a  restless  curi- 
osity, they  surely  deserve  not  enough  to  keep  them  from 
starving;  for  the  scriptures  say  that  they  should  not  eat. 

Sec.  VIII.  To  retain  and  use  lost  property,  without 
seeking  the  lawful  owner,  is  theft:  for  all  the  profit  thus 
derived,  belongs  to  another,  and  who  is  wilfully  deprived 
of  it.  "  Thou  shalt  not  see  thy  brother's  ox  or  his  sheep 


264  REVEALED    THEOLOGY. 

go  astray,  and  hide  thyself  from  them;  thou  shalt  in  any 
case  bring  them  again  to  thy  brother.  In  like  manner 
shalt  thou  do  with  his  raiment,  and  with  all  lost  things 
of  thy  brother's  which  thou  hast  found."  "  Stop  in  the 
beginning  of  evil,"  is  a  wise  maxim,  and  therefore  I 
[eel  it  a  duty  to  revert  to  sins  of  youth,  to  the  commence- 
ment of  iniquity,  that  children  may  be  warned  against 
breaking  the  commandments  of  a  great  and  holy  God. 
Children,  the  future  hope  of  society,  should  never  keep 
anything  secretly  which  belongs  to  a  companion. 

Many  who  have  concealed  some  play-thing  found  at 
school  or  elsewhere,  and  used  as  if  it  were  their  own, 
have  afterwards  become  more  daring  thieves.  From 
the  concealing  of  a  pen-knife,  which  has  peculiar  charms 
for  children,  they  have  gone  to  the  robbing  of  a  pear- 
tree;  from  pilfering  out  of  gardens  the  tempting  melons, 
to  the  plundering  of  a  cornfield,  a  cellar,  or  store-house; 
and  from  house-breaking  to  murder  and  the  scaffold. 

Sec.  IX.  To  conceal  theft  in  others,  or  share  the 
fruit  of  their  iniquity,  is  another  species  of  this  odious 
vice.  u  Cast  in  thy  lot  among  us,"  is  the  language  of 
pilferers;  "  let  us  all  have  one  purse."  "  When  thou 
sawest  a  thief  thou  consentedst  with  him,"  but  "whoso 
is  partner  with  a  thief,  hateth  his  own  soul."  Whoever 
can  willingly  see  his  neighbour  defrauded,  or  does  not 
desire,  by  all  lawful  means,  to  detect  rogues,  is  not  far 
from  plundering  with  his  own  hand.  Purchase  no 
article  which  you  suspect  to  be  stolen,  however  cheap 
it  may  be,  for  this  encourages  evil  practices;  and  may 
put  the  real  owner  to  expense  in  redeeming  it.  Our 
pawnbrokers'  offices  are,  in  many  instances,  the  most 
public  encouragements  to  stealing. 


REVEALED    THEOLOGY.  265 

Sec.  X.  More  property  is  stolen  under  the  pretence 
of  trade,  than  in  every  other  manner.  The  merchant  too 
often  bows  obsequiously,  has  the  best  of  every  thing, 
tells  you  none  of  his  neighbours  will  deal  so  fairly  by 
you  as  himself;  and  asserts  that  every  thing  you  may 
please  to  fancy  is  the  very  best  in  his  collection  of  mer- 
chandize. 

Prov.  xx.  14.  "  It  is  naught,  it  is  naught,  saith  the 
buyer:  but  when  he  is  gone  his  way,  then  he  boasteth." 
To  a  man  of  good  sense  all  this  is  folly,  but  the  design 
is  on  one  side  to  obtain  more  than  the  articles  are  really 
worth,  and  on  the  other  to  give  less.  Lev.  xxv.  14.  "  If 
thou  sell  aught  unto  thy  neighbour,  or  buyest  aught  of 
thy  neighbour's  hand,  ye  shall  not  oppress  one  another." 
God  commands  "  that  no  man  go  beyond  and  defraud 
his  brother  in  any  matter;  because  the  Lord  is  the 
avenger  of  all  such."  Whatever  a  man  in  his  right 
mind,  seriously  thinks  it  will  be  profitable  for  him  to 
give,  I  may  lawfully  receive;  if  he  misjudges,  I  know 
not  his  circumstances;  it  is  not  my  fault:  but  if  I  in- 
toxicate him  with  vanity,  or  wine,  that  I  may  overreach; 
if  I  tell  him  lies  to  get  away  his  substance,  call  me  a 
robber,  and  hunt  me  from  the  society  of  men.  Trade 
is  often  mutually  profitable,  but  designedly  to  make  a 
hard  bargain,  is  a  very  artful  mode  of  stealing  under 
the  protection  of  the  law. 

Deut.  xxv.  13,  15.  "  Thou  shalt  not  have  in  thy  bag- 
divers  weights,  a  great  and  small.  But  thou  shalt  have 
a  perfect  and  just  weight,  a  perfect  and  just  measure 
shalt  thou  have."  Prov.  xi.  1.  "  A  false  balance  is  an 
abomination  to  the  Lord;  but  a  just  weight  is  his  de- 
light."  Micah  vi.  10,  11.  "Are  there  yet  the  treasures 
23* 


266  REVEALED   THEOLOGY. 

of  wickedness  in  the  house  of  the  wicked,  and  the 
scant  measure  which  is  abominable?  Shall  I  count 
them  pure  with  wicked  balances,  and  with  the  bag  of 
deceitful  weights?"  Lev.  xix.  11.  "  Ye  shall  not  steal, 
neither  deal  falsely,  neither  lie  one  to  another."  "  Let 
your  conversation  be  without  covetousness."  Make  no 
uncommon  pretensions  to  friendship  in  trade,  for  there 
is  knavery  in  such  kindness.  Any  one  who  purchases 
without  an  intention  of  paying,  or  without  seeing  pro- 
bable means  of  satisfying  just  demands  upon  him,  is 
really  no  better  than  a  person  who  should  come  in  the 
night  and  drive  your  oxen  from  their  stalls.  Yet  it  is  the 
maxim  of  some,  "  if  you  must  sink,  sink  in  deep  water;" 
or  in  other  words,  if  you  must  break  and  cannot  pay 
all  your  debts,  make  as  many  more,  and  cheat  as  many 
persons  as  possible.  Be  as  much  a  knave  as  possible! 
These  principles  of  iniquity  have  become  very  fashion- 
able, in  some  well-dressed  thieves,  that  strut  at  large, 
and  tell  you,  by  their  daily  expenses,  that  they  closed 
their  business  to  retire  from  the  bustle  of  the  world  and 
live  lik^  gentlemen  of  pleasure.  Under  the  solemnity 
of  an  oath,  in  the  name  of  God,  what  are  these  persons? 
Thieves  and  robbers!  For  knowingly  to  involve  an  in- 
nocent man  under  the  pretence  of  trade,  is  carrying 
away,  contrary  to  his  consent  and  knowledge,  his  hard 
earned  interest,  to  support  our  extravagance. 

To  procure  bondsmen,  when  \oui  own  credit  is  not 
good,  when  you  know  they  must  advance  the  money,  is 
stealing  from  the  man  who  desires  kindly  to  assist  you: 
this  is  a  mixture  of  ingratitude  and  theft!  To  practise 
fraud  in  procuring  a  policy  of  insurance;  or  to  destroy 


REVEALED  THEOLOGY.  267 

privately  the  articles  insured  is  theft;  plain,  shameful 
theft. 

To  take  undue  advantage  of  a  person's  distress,  is  a 
very  heinous,  but  common  mode  of  pilfering.  "  Rob 
not  the  poor,  because  he  is  poor;  neither  oppress  the 
afflicted," — for  the  Lord  will  plead  his  cause.  u  Hear 
this,  0  ye  that  swallow  up  the  needy,  even  to  make  the 
poor  of  the  land  to  fail;  falsifying  the  balances  by  de- 
ceit, to  buy  the  poor  for  silver,  and  the  needy  for  a  pair 
of  shoes,  and  sell  the  refuse  of  the  wheat.  The  Lord 
hath  sworn  by  the  excellency  of  Jacob,  surely  I  will 
never  forget  any  of  their  works." 

Sec.  XI.  Unnecessary  delay  in  the  settlement  of 
accounts,  and  in  the  payment  of  debts,  often  takes 
away,  contrary  to  his  consent,  our  neighbour's  property. 
Punctuality  is  not  only  the  life  of  business,  but  honesty; 
for  one  negligent  man  may  derange  a  great  many  pay- 
ments, and  put  numbers  to  needless  expense.  Hired 
servants  are  most  likely  to  suffer  from  this  source,  for 
there  are  many  esteemed  "  a  good  sort  of  people,"  who 
think  it  no  part  of  honesty  to  be  just  to  servants.  I  have 
known  domestics,  who  have  made  themselves  slaves  for 
years,  without  being  able  to  bring  their  employers  to  a 
settlement,  or  to  find  themselves  convenient  apparel  for 
public  worship.  What  could  they  do?  they  are  helpless, 
they  have  kept  no  book  account;  and  are  unable  to  em- 
ploy an  attorney  and  purchase  justice:  they  must  suffer, 
or  their  employers  must  be  just  men,  rendering  to  every 
one  what  is  due.  "  The  wicked  borroweth,  and  payeth 
not  again."  "  The  wages  of  him  that  is  hired,  shall  not 
abide  with  thee  all  night  until  the  morning,"  was  a 


208  REVEALED    THEOLOGY. 

general  rule  for  the  Jews,  that  the  day-labourer's  family 
might  not  suffer  hunger. 

Sec.  XII.  Unlawful  arts  for  getting  the  money  of 
the  ignorant;  unlawful  contracts,  particularly  simony, 
and  bribery,  are  violations  of  this  commandment.  Many 
which  used  curious  arts,  such  as  fortune-telling,  astro- 
logy and  the  like  deceptions,  when  converted  by  the 
apostles,  brought  their  books  together,  and  burnt  them 
openly.  a  Thy  money  perish  with  thee,  because  thou 
hast  thought  tiiat  the  gift  of  God  may  be  purchased 
with  money."  Hence,  the  purchasing  of  ecclesiastical 
preferment,  and  the  selling  of  pardons  for  sin,  are  called 
simony,  from  Simon,  who  would  have  given  money  for 
miraculous  power.  To  a  judge  it  is  said,  "  thou  shalt 
take  no  gilt;  for  the  gift  blindeth  the  wise;"  and  those 
who  love  gilts  judge  not  the  fatherless;  neither  doth  the 
cause  of  the  widow  come  unto  them.  To  withhold 
justice  is  to  take  away  property  unlawfully. 

Sec.  XII.  To  remove  land-marks,  to  alter  deeds, 
wills,  or  any  conveyances;  to  suffer  one's  servants,  chil- 
dren or  cattle,  to  injure  the  possessions  of  another;  or 
in  any  manner,  knowingly  to  diminish  his  estate,  un- 
less to  obtain  by  lawful  means  what  is  due,  is  theft. 

u  Whatsoever  ye  would  that  men  should  do  to  you, 
do  ye  even  the  same  to  them." 

Sec  XIV.  That  we  may  observe  the  eighth  com- 
mandment habitually,  we  should  avoid  all  temptations 
to  dishonesty.  Of  course  we  ought  to  be  diligent  in 
some  suitable  worldly  business,  that  we  may  have  a 
competence  of  worldly  good,  and  "  provide  things  hon- 
est in  the  si^ht  of  all  men."  Rom.  xii.  17.  We  ought 
to  be  prudent  and  frugal.     Prov.  ii.  11.     "  Discretion 


REVEALED    THEOLOGY.  269 

shall  preserve  thee,  and  understanding  shall  keep  thee." 
Prov.  xiii.  11.  u  Wealth  gotten  by  vanity  shall  be  di- 
minished; but  he  that  gathereth  by  labour  shall  in- 
crease." Prov.  x.  22.  "  The  blessing  of  the  Lord  it 
maketh  rich,  and  he  addeth  no  sorrow  with  it."  Eph. 
iv.  28.  "  Let  him  that  stole,  steal  no  more:  but  rather 
let  him  labour,  working  with  his  hands  the  thing  which 
is  good,  that  he  may  have  to  give  to  him  that  needeth." 
Prov.  xxx.  7 — 9.  "  Two  things  have  I  required  of  thee; 
deny  me  them  not  before  I  die:  remove  far  from  me 
vanity  and  lies:  give  me  neither  poverty  nor  riches: 
feed  me  with  food  convenient  for  me:  lest  I  be  full,  and 
deny  thee,  and  say,  Who  is  the  Lord?  or  lest  I  be  poor, 
and  steal,  and  take  the  name  of  God  in  vain."  Prov. 
xxiii.  21.  "  The  drunkard  and  the  glutton  shall  come 
to  poverty."  Prov.  xxviii.  19,  22.  "  He  that  follow- 
eth  after  vain  persons  shall  have  poverty  enough." 
He  that  hasteth  to  be  rich,  hath  an  evil  eye,  and  consi- 
dered! not  that  poverty  shall  come  upon  him."  Prov. 
xxiii.  21.  "  Drowsiness  shall  clothe  a  man  with  rags." 
Finally,  if  men  would  keep  clear  of  strong  temptations 
to  dishonesty,  let  them  moderate  their  desires  after 
wealth,  and  keep  clear  of  the  ruinous  system  of  endorse- 
ments, and  of  credit  without  confidence.  1  Cor.  vii. 
32.  "  I  would  have  you  without  carefulness,"  or  anx- 
ious solicitude.  Prov.  xxii.  26,  27.  "  Be  not  thou  one 
of  them  that  strike  hands,  or  of  them  that  are  sureties 
for  debts.  If  thou  hast  nothing  to  pay,  why  should  he 
take  away  thy  bed  from  under  thee?" 


J<0  REVEALED  THEOLOGV. 

CHAPTER  XVII. 

Of  the  Ninth  Commandment. 

Sec.  I.  Exod.  xx.  16.  "Thou  shalt  not  bear  false 
witness  against  thy  neighbour." 

This  commandment  presupposes  men  to  be  sociable 
beings,  and  to  be  inclined  to  speak  of  each  other.  It 
implies  also  the  truth,  that  all  men  love  themselves,  and 
will  regard  their  own  reputation  amongst  those  whom 
they  esteem,  so  that  ordinarily  they  are  in  no  danger  of 
slandering  themselves.  It  is  moreover  grounded  on  the 
fact,  that  fallen  men  are  all  naturally  inclined  to  bear 
false  witness  against  each  other.  Were  mankind  not 
depraved  in  heart,  and  prone  to  injurious  speech,  this 
commandment  would  be  useless.  One  of  the  best  me- 
thods of  guarding  against  the  violation  of  this  part  of 
the  decaiogue,  is  to  realize  and  lament,  that  "  the 
tongue  is  afire,  a  world  of  iniquity:  so  is  the  tongue 
among  our  members  that  it  defileth  the  whole  body,  and 
setteth  on  fire  the  course  of  nature;  and  it  is  set  on  fire 
of  hell.  For  every  kind  of  beasts,  and  of  birds,  and  of 
serpents,  and  of  things  in  the  sea;  is  tamed  and  hath 
been  tamed  of  mankind:  but  the  tongue  can  no  man 
tame;  it  is  an  unruly  evil,  full  of  deadly  poison."  James 
iii.  6—8. 

Sec.  II.  Any  statement  contrary  to  truth,  made  by 
any  one,  in  any  manner,  if  it  is  calculated  or  designed 
to  do  injury  to  another,  h  false-witness  against  our  neigh- 
hour.  The  propositions  uttered  need  not  respect  any 
one's  character  to  constitute  them  false-witness;   for 


REVEALED    THEOLOGY.  271 

false  maxims  of  morality,  or  doctrines  of  religion,  may 
be  as  truly  a  violation  of  this  command,  as  any  misre- 
presentations of  moral  conduct:  they  may  be  against 
him  who  hears,  or  who  reads  them,  and  may  drown  his 
soul  in  perdition. 

We  must  of  course  condemn  all  fictions  which  are  of 
an  injurious  tendency;  but  professedly  fictitious  histories, 
which  neither  deceive,  nor  have  a  tendency  to  vitiate 
the  mind,  may  be  innocent,  may  be  useful. 

Instruction  may  be  communicated  with  propriety  by 
fables,  allegories,  and  irony;  for  these  modes  of  speaking 
do  not  necessarily  imply  deception,  or  any  thing  against 
our  neighbour.  Language,  which  is  not  literally  true, 
may  convey  just  ideas;  and  hence  the  holy  Scriptures 
abound  in  parables,  and  figures.  They  sometimes  also 
justify  ironical  statements,  such  as  the  exhortation  to 
the  priests  of  Baal,  (1  Kings  xviii.  27.)  "  Cry  aloud; 
for  he  is  a  god:  either  he  is  talking,  or  he  is  pursuing, 
or  he  is  in  a  journey,  or  peradventure  he  sleepeth,  and 
must  be  awaked." 

Sec.  III.  While  we  are  always  bound  never  to  speak 
any  thing  false  to  the  prejudice  of  any  one;  we  are 
nevertheless  not  required  at  all  times  to  disclose  all  that 
we  know;  or  to  correct  all  the  erroneous  opinions,  which 
may  be  formed  from  our  silence,  or  by  our  revealing 
only  a  part  of  the  truth.  There  are  many  private  con- 
cerns of  an  individual,  with  which  his  neighbour  has  no 
right  to  become  acquainted.  "  No  corrupt  communica- 
tion" should  "  proceed  out  of  your  mouth;"  but  ye  may 
be,  with  Christ's  approbation,  "  wise  as  serpents,  and 
harmless  as  doves."  John  xxi.  22^  23.  "  Jesus  saith 
unto  him,  If  I  will  that  he  tarry  till  I  come,  what  is 


212  REVEALED  THEOLOGV. 

that  to  thee?  Follow  thou  me.  Then  went  this  saying 
abroad  among  the  brethren,  that  that  disciple  should  not 
die:  yet  Jesus  said  not  unto  him,  He  shall  not  die;  but, 
If  I  will  that  he  tarry  till  I  come,  what  is  that  to 
thee?" 

It  is  only  when  we  are  under  some  promise,  oath,  or 
other  obligation,  to  tell  the  whole  truth,  that  we  are  bound 
to  disclose  all  that  we  know  on  any  particular  subject. 

Sec.  IV.  A  person  may  utter  a  falsehood,  that  is,  a 
false  proposition,  while  he  judges  it  to  be  true,  without 
being  chargeable  with  lying,  or  any  violation  of  the 
ninth  commandment:  but  any  one  who  writes,  speaks, 
or  insinuates  any  false  statement,  with  a  design  to  de- 
ceive, is  a  liar;  and  continuing  impenitent,  he  shall  have 
his  part  in  the  lake  which  burneth  with  fire  and  brim- 
stone." Rev.  xxi.  8.  Col.  iii.  9.  "Lie  not  one  to  ano- 
ther." Zech.  viii.  16.  "  Speak  ye  every  man  the  truth 
to  his  neighbour:"  (Eph.  iv.  25.)  u  putting  away  all 
lying." 

Sec.  V.  To  originate,  or  circulate,  or  countenance  a 
false  report,  against  the  character  of  any  one,  with  a 
desire  to  injure  him  in  the  esteem  of  others,  or  with  a 
willingness  to  occasion  in  him  painful  feelings,  is  a  di- 
rect violation  of  this  commandment. 

If  any  person  chooses  to  render  himself  odious  or 
ridiculous  in  the  opinion  of  those  whose  favourable  sen- 
timents concerning  himself  he  disregards,  he  has  no 
right  to  treat  his  neighbour  with  the  same  familiarity. 

Misrepresentations  of  real  circumstances  are  more  per- 
nicious than  assertions  utterly  without  foundation,  be- 
cause the  former  are  most  easily  credited,  and  with  the 
greater  difficulty  removed. 


REVEALED  THEOLOGY.  273 

It  will  not  excuse  any  slanderer  to  be  enabled  to  say, 
with  truth,  that  he  did  not  invent  the  evil  report  to 
Which  he  gives  currency;  or  that  he  could  not  tell 
whence  it  originated. 

Whoever  will  not  take  pains  to  contradict  or  discredit 
a  slanderous  report,  when  he  knows  it  to  be  such,  is 
himself  a  slanderer.  Silence  often  speaks  louder  than 
words;  especially  when  it  seems  to  be  designed.  When 
any  thing  is  asserted  in  our  presence  concerning  an  ac- 
quaintance, and  we  attend  to  it,  we  are  supposed  to  as- 
sent or  dissent,  or  declare  our  ignorance  of  the  matter 
in  question.  This  we  do  either  explicitly  or  tacitly;  and 
we  may  not,  by  a  desire  to  please  the  slanderer,  hear 
his  false-witness,  and  countenance  it  by  a  smile,  a  wink, 
a  nod,  or  silence,  any  more  than  by  our  speech. 

Lev.  xix.  16.  u  Tiiou  shalt  not  go  up  and  down  as  a 
tale-bearer  among  thy  people."  Exod.  xxiii.  1 .  "  Thou 
shalt  not  raise  a  false  report:  put  not  thine  hand  with 
the  wicked  to  be  an  unrighteous  witness."  Psalm  xv. 
1—3.  "  Who  shall  dwell  in  thy  holy  hill?  He  that— • 
speaketh  the  truth  in  his  heart: — he  that  backbiteth  not 
with  his  tongue,  nor  doeth  evil  to  his  neighbour,  nor 
taketh  up  a  reproach  against  his  neighbour." 

Sec.  VI.  We  may  violate  the  spirit  of  this  ninth 
commandment,  which  would  defend  our  neighbour  from 
all  harm,  by  propagating  the  truth  concerning  him  to 
his  disadvantage,  when  we  have  no  sufficient  reason  for 
exposing  his  defects.  Christ  has  commanded  us  to  deal 
privately  with  an  offending  brother,  that  we  may  not 
give  unprofitable  and  painful  knowledge  of  scandal.  If 
we  expose  offenders,  or  if  we  cause  them  to  be  prose- 
cuted and  punished,  it  should  be  with  love  to  their  souls, 
U 


274  REVEALED    THEOLOGY. 

and  compassion  towards  their  persons  still  in  exercise:  it 
should  be  with  a  desire  to  reclaim  them,  and  to  warn 
others  against  similar  crimes.  Noah  was  indeed  drunken; 
but  his  son,  who,  instead  of  covering  his  nakedness,  with 
an  unholy  spirit  exposed  the  patriarch,  was  accursed. 
u  Charity  shall  cover  the  multitude  of  sins."  "  Joseph  be- 
ing a  just  man,  and  not  willing  to  make  her  a  pub- 
lic example,  was  minded  to  put  her  away  privily." 
"  Brethren,  if  a  man  be  overtaken  in  a  fault,  ye  which 
are  spiritual,  restore  such  an  one  in  the  spirit  of  meek- 
ness." 

Much  more  good  is  likely  to  be  done  by  telling  one 
his  fault  privately,  than  by  publishing  it  to  the  world, 
bringing  upon  him  the  uneasy  apprehension  of  his  own 
ignominy,  and  making  him  despair  of  gaining  his  for- 
mer respectability.  Were  all  the  real  feelings  of  man- 
kind exposed,  this  world  would  be  rendered  much  more 
miserable  than  it  now  is,  and  thousands  of  young  offen- 
ders, who  are  now  reclaimed,  would  become  hardened 
in  iniquity. 

Sec.  VII.  One  of  the  most  aggravated  offences  against 
the  ninth  commandment  is  denominated  perjury;  and 
consists  in  uttering  under  solemn  oath,  statements  which 
are  known  or  believed  by  the  witness  to  be  false;  or  in 
keeping  back  what  is  known  to  be  relevant  truth,  when 
sworn  to  tell  the  whole  known  truth  in  the  case. 

Zech.  viii.  17.  "Love  no  false  oath:  for  all  these 
are  things  that  I  hate,  saith  the  Lord."  Prov.  xix.  5. 
"A  false  witness  shall  not  be  unpunished;  and  he  that 
speaketh  lies  shall  not  escape."  James  i.  26.  "  If  any 
man  among  you  seem  to  be  religious,  and  bridleth  not 
hii  tongue,  but  deceiveth  his  own  heart,  this  man's  re- 


REVEALED   THEOLOGY.  275 

ligion  is  vain."  Ephe.  iv  29.  "Let  no  corrupt  com- 
munication proceed  out  of  your  mouth." 


CHAPTER  XVIII. 

Of  the  Tenth  Commandment. 

Sec.  I.  Exodus  xx.  17.  "  Thou  shalt  not  covet  thy 
neighbour's  house,  thou  shalt  not  covet  thy  neighbour's 
wife,  nor  his  man  servant,  nor  his  maid-servant,  nor  his 
ox,  nor  his  ass,  nor  any  thing  that  is  thy  neighbour's." 

This  last  commandment  is  more  extensive  than  any 
other  of  the  second  table;  for  it  forbids  any  inordinate 
emotion  towards  our  neighbour,  or  any  of  his  possessions. 
Obey  this,  and  you  will  perform  your  whole  duty  to- 
wards your  fellow  men;  for  without  coveting  the  honour, 
authority  and  liberty  of  parents,  none  would  dishonour 
them:  without  coveting  a  man's  life,  none  would  un- 
lawfully take  it  away;  and  without  coveting  his  neigh- 
bour's wife,  estate,  or  character,  no  man  would  practise 
adultery,  theft,  or  false  witness. 

Covetovsness  is  any  unlawful  regard  of  the  mind  for 
any  thing  which  in  fact,  or  of  right,  belongs  to  another. 
It  is  a  species  of  idolatry,  for  it  sets  up  some  object  of 
desire  in  the  place  of  God. 

Luke  xii.  15.  "  Take  heed  and  beware  of  covetous- 
ness;  for  a  man's  life  consisteth  not  in  the  abundance 
of  things  he  possesseth." 

It  is  covetousness,  or  an  unlawful  desire  after  the 
wealth,  good  name,  or  prosperity  of  others,  which  ex- 


276  REVEALED   THEOLOGY. 

cites  envy,  unfounded  jealousy  of  superiors,  dissatisfaction 
with  the  success  of  our  neighbours  in  lawful  undertak- 
ings, a  disposition  to  decry  or  detract  from  their  good 
estate;  and  reluctance  to  acknowledge  their  merits. 

Sad  instances  of  this  sin  we  have  in  Judas,  who  be- 
trayed his  Master  for  thirty  pieces  of  silver;  in  Ahab, 
who  "  came  into  his  house,  heavy  and  displeased;  and 
he  laid  him  down  upon  his  bed,  and  turned  away  his 
face,  and  would  eat  no  bread,"  because  Naboth  would 
not  part  with  his  father's  vineyard;  (1  Kings  xxi.  3,  4.) 
and  in  Haman,  (Esth.  v.  11,  130  whose  "  glory  of  his 
riches,  and  the  multitude  of  his  children,  and  all  the 
things  wherein  the  king  had  promoted  him,"  availed 
him  nothing,  so  long  as  Mordecai  the  Jew  sat  in  the 
king's  gate  and  would  not  reverence  him. 

Sec.  II.  Since  we  may  not  be  covetous,  it  is  our 
duty  to  guard  against  this  sin,  by  considering  its  hei- 
nousness,  and  by  exercising  all  such  emotions  as  are 
calculated  to  prevent  it.  The  most  effectual  way  to  do 
this,  is  to  love  God  supremely:  set  our  affections  on 
things  above;  and  be  contented  with  all  the  allotments 
of  divine  providence. 

Psal.  Ixii.  10.  "If  riches  increase,  set  not  your  heart 
upon  them."  Psal.  xvi.  5,  6.  "  The  Lord  is  the  portion 
of  mine  inheritance,  and  of  my  cup:  thou  maintainest 
my  lot.  The  lines  have  fallen  unto  me  in  pleasant 
places;  I  have  a  goodly  heritage."  Psal.  cxix.  75.  "  I 
know,  0  Lord,  that  thy  judgments  are  right,  and  that 
thou  in  faithfulness  hast  afflicted  me."  Gal.  v.  26.  "Let 
us  not  be  desirous  of  vain  glory,  provoking  one  another, 
envying  one  another."  Philip,  iv.  11 — 13.  "I  have' 
learned  in  whatsoever  state  I  am,  therewith  to  be  con- 


REVEALED  THEOLOGY.  277 

tent.  I  know  both  how  to  be  abased,  and  I  know  how 
to  abound:  every  where,  and  in  all  things  I  am  in- 
structed both  to  be  full  and  to  be  hungry,  both  to  abound 
and  to  suffer  need.  I  can  do,"  or  endure  "all  things 
through  Christ  which  strengthened  me."  Rom.  viii. 
28.  "  All  things  work  together  for  good  to  them  that 
love  God,"  Rom.  viii.  13.  "  If  ye  through  the  Spirit  do 
mortify  the  deeds  of  the  body,  ye  shall  live." 


CHAPTER  XIX. 

Of  the  use  of  New  Obedience  to  Believers .* 

Sec.  I.  "  Let  ours  also  learn  to  maintain  good  works 
for  m  cessary  uses."  Tit.  iii.  14.  These  words  imply 
that  there  are  some  unnecessary  uses  for  which  the  chil- 
dren of  men  may  think  to  render  obedience  to  the  mo- 
ral law.  No  fallen  man  should  endeavour  to  k<ep  the 
commandments  from  any  apprehension  that  he  can 
thereby  render  God  propitious  to  him;  produce  in  the 
divine  mind  a  willingness  to  save  him;  induce  the  Ho- 
ly Spirit  to  renew  him;  make  atonement  tor  his  past 
sins,  or  lay  the  foundation  of  his  justification  beiore 
God. 

Sec.  II.  It  may  be  demanded,  Of  what  use,  then,  is 
obedience  to  the  moral  law,  to  a  believer?  If  we  are 
not  to  he  rewarded,  pardoned,  or  saved  for  keeping  the 
law,  why  should  we  strive  to  conform  to  all  its  requisi- 
tions? We  answer, 

*  Read  Sooth's  Reign  of  Grace,  on  the  article  of  Good  Worfo, 

25* 


278  REVEALED  THEOLOGY. 

1.  The  law  is  a  schoolmaster  to  bring  sinners  to 
Christ. 

2.  The  law  gives  us  an  exhibition  of  the  holy  moral 
character  of  its  Author. 

3.  The  moral  law  was  the  measure  of  that  vicarious 
mediatorial  righteousness  which  Jesus  Christ  rendered, 
as  a  full  satisfaction  to  divine  justice,  for  all  who  shall 
be  justified. 

4.  The  law  is  of  use  to  restrain  the  wickedness  of 
the  wicked  in  this  world,  and  thereby  to  promote  the 
welfare  of  human  society. 

5.  The  law  is  that  rule  by  which  God  exercises 
judgment  in  justifying  believers,  and  in  passing  sentence 
on  the  wicked. 

6.  The  imperfect,  but  sincere  obedience  which  re- 
newed persons  render  to  the  law,  promotes  the  decla- 
rative glory  of  God;  constitutes  their  highest  happiness 
experienced  in  this  world;  furnishes  evidence  of  their 
new  birth,  adoption,  and  acceptance  with  God;  and  does 
good  to  their  fellow  men. 

7.  The  law  shows  believers  how  far  they  come  short 
of  performing  their  whole  duty  to  God;  and  what  is 
wanting  to  render  them  perfectly  happy  in  the  state  of 
their  own  souls. 

8.  The  law  will  be  the  rule  according  to  which  Je- 
hovah will  graduate  the  scale  of  happiness  in  heaven, 
and  of  misery  in  hell.  Not  for  their  holy  obedience, 
but  still  in  exact  proportion  to  it,  shall  be  the  honour 
and  felicity  of  the  saints  in  glory.  By  performing  good 
works,  therefore,  after  they  are  regenerated  and  adopt- 
ed, and  fully  pardoned,  the  pious  on  earth  may  "  lay 
up  treasure  in  heaven,"  may  become  "  rich  towards  God.57 


REVEALED  THEOLOGY.  279 

In  exact  proportion  to  their  disobedience  will  also  be 
the  punishment  of  the  damned  through  everlasting  ages. 
Let  the  saints  then  remember,  that  their  "  labour  is 
not  in  vain  in  the  Lord;"  and  let  sinners  lay  it  to  heart, 
that  "  he  who  knew  his  Lord's  will,  and  did  it  not,  shall 
be  beaten  with  many  stripes." 

There  will  be  no  pain  in  heaven;  but  still  some  will 
have  more  capacity  and  enjoyment  than  others:  there 
will  be  not  the  least  happiness  in  hell;  but  still,  where 
all  are  miserable,  there  will  be  some  more  miserable, 
and  one  most  miserable  of  all.  It  shall  be,  comparative- 
ly, more  tolerable  in  hell  ior  some,  than  for  persons 
more  wicked  than  they.  The  wicked,  therefore,  who 
are  in  the  road  to  ruin,  should  not  say,  that  they  may 
as  well  be  damned  for  many  and  heinous  as  for  few 
offences. 

Matt.  vi.  20.  "  Lay  up  for  yourselves  treasures  in 
heaven." 

2  Pet.  ii.  21.  "It  had  been  better  for  them  not  to 
have  known  the  way  of  righteousness,  than,  after  they 
have  known  it,  to  turn  from  the  holy  commandment 
delivered  unto  them." 

1  Cor.  xv.  41,  42.  u  There  is  one  glory  of  the  sun, 
and  another  glory  of  the  moon,  and  another  glory  of  the 
stars:  for  one  star  differeth  from  another  star  in  glory. 
So  also  is  the  resurrection  of  the  dead."  Dan.  xii.  2,  3. 
"  Many  of  them  that  sleep  in  the  dust  of  the  earth  shall 
awake,  some  to  everlasting  life,  and  some  to  shame  and 
everlasting  contempt.  And  they  that  be  wise  shall  shine 
as  the  brightness  of  the  firmament,  and  they  that  turn 
many  to  righteousness  as  the  stars,  for  ever  and  ever." 

THE   END. 


NOTES. 


Note  A.  Rgfekred  to  on  page  11th. 

I  shall  here  present  the  reader  with  some  remarks  on  several 
attempts  to  demonstrate  the  being  of  God,  which  I  original^  pre- 
pared for,  and  published  in,  the  Port  Futio.  They  relate  chiefly 
to  a  "  Treatise  on  the  Being  and  Attributes  of  God,  xvilh  an  Appen- 
dix on  the  immateriality  of  the  soul,"  by  William  Bruce,  D.  D.  of  Bel- 
fast. 

I)r  Bruce  attempts  to  prove  the  being  of  God  by  an  argument 
which  he  terms  metaphysical,  and  which  ultimately  rests  upon 
our  own  consciousness.  Pure  and  mixed  mathematics,  physics, 
and  experimental  philosophy,  rest  on  the  same  foundation;  tor 
purr  mathematics  is  a  system  of  conceptions  concerning  points, 
lints,  and  other  things,  which  exist  only  in  our  understanding; 
anil  of  which  conceptions  we  are  conscious;  while  the  science  of 
plnsics  is  nothing  but  a  systematic  arrangement  of  our  percep- 
tions of  physical  objects  and  operations,  of  which  perceptions  we 
are  conscious.  The  axioms  on  which  all  the  sciences  are  built, 
are  nothing  but  the  objects  of  constitutional  or  intuitive  judg- 
ments, called  self  evident  propositions,  or  intuitive  truths. 

"  Since,  then,  no  man  in  his  senses  can  dispute  the  fundamen- 
tal maxims  and  established  facts  of  mathematical  and  natural  sci- 
ence, we  may  advance  with  confidence  to  the  proof  of  the  being 
and  attributes  of  God,  if  we  proceed  upon  maxims  equally  incon- 
trovertible, and  be  content  with  the  same  ground,  on  which  ihese 
sciences  have  been  erected.  The  essential  qualities  of  a  perfect 
axiom  are,  that  it  be  intuitively  true;  that  the  contrary  be  intui- 
tively absurd;  and  that  it  command  universal  assent.  There  are, 
however,  maxims  assumed  in  mathematics,  which  have  no  pre- 
tensions to  any  of  these  properties,  except  the  last;  and  the  fun- 
damental principles  of  natural  philosophy  require  illustration, 
instead  of  affording  intuitive  conviction.  Now,  it  i  annot  be  ex- 
pected, that  in  any  metaphysical,  moral,  or  historical  disquisition, 
we  should  pretend  to  greater  precision  than  can  be  obtained  in 
those  sciences,  which  treat  of  more  tangible  materials;  nor  should 
we,  if  possible,  be  content  with  less.  It  will  be  sufficient,  if  we 
can  establish  our  argument  on  the  same  foundation, — the  consti- 
tution of  our  nature.  This  is  the  true  medium  between  dogmatism 
and  scepticism.  To  these  intuitive  principles  all  our  conclusions 
must  be  traced,  and  with  them  all  our  reasonings  must  begin.  We 
must  be  careful  in  selecting  ihes<.  corner  stones  of  the  edifice; 
but  without  them  il  cannot  be  built.  Such  principles  art  too  sim- 
ple to  be  anal)  zed:  they  are  equally  evident  to  the  vulgar  and  the 


NOTES.  281 

learned:  they  can  neither  be  proved  nor  disproved:  neither  doubt- 
ed nor  denied.  If  they  be  denied  by  any  one,  we  can  confute  him 
only  by  outvoting  him,  and  appealing  to  the  common  sense  of 
mankind.  The  person,  who  should  reject  all  first  principles,  must 
assert,  that  our  whole  nature  is  a  lie  and  delusion;  and  if  this  be 
the  case,  it  is  vain  for  us  to  attempt  to  detect  the  fallacy;  for,  on 
that  supposition,  what  powers  can  we  use  that  are  not  themselves 
fallacious?"     Hmce,  p.  7. 

The  truths  which  our  author  assumes  as  the  fundamental  prin- 
ciples of  his  reasonings  are  the  following  maxims:  1  That  every 
conscious  being  truly  judges  himself  to  exist.  2.  That  all  those 
mental  operations  of  which  we  are  conscious,  are  really  perform- 
ed by  us.  3.  That  the  objects  of  our  perceptions,  have  an  actual 
existence.  4.  That  "  no  being  ever  created  itself;  for  the  contrary 
would  imply,  that  it  acted  before  it  came  into  existence;  or  that 
it  did  exist,  and  did  not  exist,  at  the  same  time."  4.  "  Every  pro- 
duction and  change  must  have  a  cause;  otherwise,  they  must  pro- 
duce themselves,  contrary  to  the  preceding  maxim.  On  this  as- 
sumption all  philosophy  depends:  on  this  we  act  in  every  depart- 
ment of  business."  6.  "Contrivance  in  the  effect  evinces  contri- 
vance in  the  cause;  and  intelligence  in  the  effect,  intelligence  in 
the  cause."  This  last  maxim  we  would  express  generally,  by 
saying,  Every  effect  must  have  had  an  adequate  cause.  To  these 
he  adds  the  following  law  of  our  nature,  "  that  we  cannot  discre» 
dit  testimony  when  sufficiently  strong." 

"Thus  the  foundations  of  all  useful  knowledge  are  equally 
firm,  being  laid  in  the  constitution  of  our  nature,  and  the  will  of 
our  Maker;  than  which  we  cannot  seek  for  higher  authority.  The 
superstructure  will  be  more  or  less  solid,  according  to  the  mate- 
rials of  which  it  is  composed,  and  the  skill  with  which  it  is  raised; 
but  all  our  most  important  knowledge  is  susceptible  of  an  equal 
degree  of  certainty."  p.  15. 

Let  us  now  proceed  to  his  argument  for  the  being  of  God.  We, 
who  are  conscious  of  our  own  mental  operations,  actually  exist. 
(Maxim  1.)  '  Here  we  start  with  the  mathematician.  Like  him, 
we  require  nothing  to  be  in  existence  but  our  own  minds.  Like 
his,  our  subject  is  abstract  and  metaphysical;  and  like  him,  we 
build  on  intuitive  maxims."  p.  28. 

Between  this  step,  and  the  next  taken  by  our  author,  in  his  de- 
monstration, something  is  wanting;  for  he  says, 

"  Assuming,  then,  that  I  exist;  and  that  nonentity,  or  mere  ne- 
gation of  being,  cannot  produce  any  thing;  nor  any  thing  create 
itself,  (Max.  4,  5.)  it  follows  that  (here  never  was  a  time,  when 
there  was  nothing  in  existence;  for,  if  there  was,  T  could  never 
hare  come  into  being.    There  must,  therefore,  have  been  some 


2S2  NOTES. 

/  being  from  eternity.  Ex  nihilo  nihil  Jit,  which  has  been  consider- 
ed as  the  foundation  of  Atheism,  is  in  fact  the  basis  of  Theism." 
p.  28. 

An  intermediate  step  is  taken  in  the  dark;  for  we  ask,  how  do 
you,  who  know  that  you  exist,  ascertain  that  you  did  not  exist 
without  beginning?  You  take  it  for  granted,  that  your  existence 
is  an  effect.  You  would  have  it  understood,  that  you  began  to  ex- 
ist; that  there  was  a  time  when  you  did  not  exist;  and  that  you 
area  creature.  If  we  grant  this,  you  can  then  prove,  we  allow, 
from  your  maxims,  that  you  were  created,  and  must  have  had  a 
creator  But  you  cannot  remember  when  you  beg;tn  to  be  con- 
scious, and  to  judge  that  you  existed;  so  that  your  beginning  to 
exist  is  not  a  matter  of  your  own  personal  knowledge.  Now,  be 
pleased  to  take  this  step  in  the  light,  and  say,  '-'  1  take  it  for  grant- 
ed, that  I  began  to  exist;  or  that  1  have  not  existed  always;  or 
that  my  existence  is  an  effect  of  some  cause."  Is  the  proposition, 
Jam  a  creature,  an  intuitive  truth  in  the  judgment  of  every  man, 
who  reflects  upon  his  own  existence?  Is  it  a  self  evident  proposi- 
tion to  every  man's  mind,  that  his  own  existence  is  an  effect?  Is 
it  intuitively  true,  in  the  judgment  of  every  man,  that  his  own 
mind  is  not  eternal? 

These  questions  will  show,  how  difficult  it  is  to  demonstrate  the 
being  of  God:  and  yet  no  one  doubts  his  having  begun  to  exist; 
that  his  own  existence  is  an  effect;  and  that  he  is,  in  body  and 
spirit,  a  creature.  How  we  come  by  this  judgment  is  the  ques- 
tion, if  it  is  not  an  intuitive,  it  must  be  an  acquired  judgment. 
Our  knowledge  of  the  commencement  of  our  own  existence  seems 
to  us  to  depend  upon  such  testimony  as  we  cannot  discredit,  ra- 
ther than  intuition;  and  we  consider  it  very  questionable  whether 
men  would  ever  have  known  the  fact  of  their  own  creation  had 
not  Jehovah  given  our  race  a  revelation  on  this  subject. 

We  shall  record  it  as  a  truth,  which  no  one  denies,  that  the 
man  who  knows  that  he  exists,  knows  also  that  once  he  did  not 
exist;  and  of  course  that  at  some  time  he  cume  into  being. 

Dr.  Bruce  seems  to  have  been  sensible  of  the  defect  in  his  de- 
monstration, tor  he  says, 

"1  have  hitherto  argued  merely  from  my  own  existence  aDd 
nature.  The  next  st*-p  would  be, "to  prove  that  I  am  not  eternal; 
but  this,  I  presume,  may  be  dispensed  with.  This  is  a  fact,  which 
it  would  be  as  frivolous  to  prove,  as  captious  to  deny.  I  must, 
therefore,  have  had  a  beginning,  and  have  proceeded  from  some 
cause."  p.  35. 

Yet  some  have  denied  that  their  minds  ever  began  to  be;  and 
if  Dr.  15.  intended  to  prove  the  existence  of  the  Deity  to  those 
who  require  an)  otln  r  proof  of  their  own  origin  than  the  revela- 
tion of  Jt  hovah,  he  ought  to  have  proved  the  very  thing  which,  he 
{resumes  he  might  dispense  xrith< 


NOTES.  283 

He  has  demonstrated,  from  his  own  existence,  that  something 
must  have  always  existed.  On  iliis  subject  there  can  be  no  dis- 
pute; for  if  something:  exists,  it  must  have  always  existed,.or  it 
must  have  begun  to  exist.  This  we  apprehend  to  be  intuitively 
certain.  Again  it  is  equally  clear,  that  something  does  exist,  ac- 
cording to  Maxims  1,  2,  3. 

Now  if  something  always  existed,  this  is  the  very  thing  that 
we  denominate  either  God,  or  an  essential  attribute  of  God;  for 
there  is  nothing  which  has  always  existed  which  we  do  not  define 
to  be  either  the  Deity  or  an  essential  attribute  of  the  Deity. 

If  this  something,  which  exists,  (by  Maxima  1,  2,  3;)  did  not 
always  exist;  then  it  is  something  which  we  define  to  be  an  effect; 
for  any  thing  which  ever  began  to  be,  is  an  effect.  This  is  our 
definition  of  that  term  Admit,  then,  that  something  has  begun  to 
exist,  and  it  then  follows,  thai  it  must  have  had  some  cause  of  its 
beginning  to  exist,  for  its  beginning  to  exist  is  an  effect,  and,  ac- 
cording to  Maxim  5,  there  can  be  no  effect  without  a  cause. 

Now  an  effect,  by  the  definition,  is  something  which  is  not  eter- 
nal, but  began  to  be;  and  it  foliows,  since  no  effect  is  eternal, that 
all  effects  must  have  had  a  beginning;  and  that  unless  all  are  si- 
mulaneous,  some  one  of  them  must  have  been  first,  so  that  there 
was  some  first  effect,  before  whicli  no  effect  had  any  existence. 

This  first  effect,  tint  ever  ha  I  a  beginning,  must  have  had 
some  cause;  and  this  cause  of  the  first  effect  must  have  existed 
without  any  prior  cause  of  its  own  existence;  for  otherwise,  the 
existence  of  this  cause  would  have  been  an  effect,  prior  to  the 
first  effect,  which  is  absurd  This  cause  of  the  first  effect,  which 
existed  without  any  cause  of  its  existence,  is  the  great  first  cause, 
which  we  denominate  Jehovah. 

Something  must  have  existed  without  beginning;  or  else  no- 
thing could  have  begun  to  exist;  according  to  the  definition  of 
every  thing  which  begins  to  exist,  which  is  an  effect,  and  the 
axiom  that  there  can  be  no  effect  without  a  cause.  The  existence 
of  a  God  is  thus  evinced,  to  our  satisfaction,  from  the  simple  fact 
that  something  exists:  and  so  soon  as  any  thing  is  proved  to  have 
begun  to  exist,  that  thing  is  evinced  not  to  be  God.  Now  if  a 
man  asserts,  that  his  own  existence  is  eternal,  he  ought  to  prove 
it;  and  if  he  can  do  it,  he  will  prove  himself  to  be  God.  If  he 
admits,  that  he  began  to  be,  or  that  his  own  existence  is  an  ef- 
fect, we  can  prove,  by  the  statement  of  a  single  axiom,  that  some 
one  caused  his  existence.  Should  he  say,  that  his  parents  caused 
his  existence,  and  their  parents  their  existence;  we  should  be 
obliged  to  deny  their  ability  to  accomplish  this  work  of  causation; 
or  else  go  hack  to  the  first  pair  (or  pairs,  as  some  deists  will 
have  it,)  and  then  inquire  who  caused  their  existence. 

Now  we  affirm,  that  we  were  never  conscious  of  having  caused 

any  substance  to  begin   to  exist;  and  if  we  are  not  conscious  of 

having  performed  such  a  work,  we  cannot  evince  that  we  evep 

caused  the  existence  of  any  substance. 

Moreover,  we  have  no  reason  to  conclude,  that  any  man  ever 


284  NOTES. 

caused  the  existence  of  any  substance;  for  we  have  never  perceiv- 
ed him  to  do  it,  nor  heard  him  affirm  that  he  was  conscious  of  any 
such  efficiency. 

We  are  compelled  to  resort,  therefore,  to  the  biblical  history 
of  a  first  pair,  or  to  something  like  it;  and  then  we  may  reason 
thus:  we  perceive  a  man,  who  exists;  (Maxim  3.;)  this  rnau  be- 
gan to  exist,  or  was  without  beginning:  if  he  be^an  to  be,  his  ex- 
istence is  an  effect,  and  must  have  had  some  adequate  cause; 
(Max.  3,6.)  but  if  he  did  not  begin  to  exist,  he  is  without  be- 
ginning, and  therefore  by  the  definition  of  that  which  is  without 
beginning,  is  God. 

Nothing  now  is  wanting  to  establish  the  being  of  a  Deity  who 
existed  before  the  whole  race  of  man,  but  to  prove  that  the  whole 
race  of  man  began  to  be.  Of  the  origin  of  man,  the  Bible,  and 
tradition  from  the  first  revelation  alone,  can  afford  a  satisfactory 
history.  Hut  we  have  brought  our  argument  to  this  point,  that 
there  is  a  God;  and  that  all  substances  which  exist  are  this  God; 
or  else,  that  all  these  existent  substances,  except  one,  have  be- 
gun to  exist.  Either  same  one  thing  is  God,  or  every  thing  which 
subsists  is  God.  H«  nc«  some  have  held  that  universal  nature  is 
G«>d;  and  others,  that  nothing  but  matter  exists;  and  that  this 
universal  matter  is  the  Deity. 

Leaving  our  own  speculations  for  a  time,  we  shall  resume  our 
author's  thread  of  reasoning.     He  says, 

"  I  may  also  take  it  for  granted,  that  I  am  an  intelligent  being. 
Of  this  I  am  as  sure  as  that  I  exist.  (Max.  2.)  "u~l  denied  it,  I 
might  be  confuted  in  the  same  way,  as  if  1  denied  my  own  exist- 
ence: for  the  more  ingeniously  I  reasoned,  the  more  intelligence 
should  I  display.  Now,  it  is  manifest,  that  no  being  can  commu- 
nicate greater  power  or  excellence  than  it  posseses.  (Max.  6.) 
As  we  conclude,  that  nonentity  could  not  give  birth  to  any  thing, 
we  may,  by  parity  of  reasoning,  presume,  that  lifeless  matter  can- 
not produce  life,  nor  an  unintelligent  being  originate  intelligence. 
Some  intelligent  being  must,  therefore,  have  existed  from  eter- 
nity. 

"  Again,  I  am  a  moral  being,  susceptible  of  moral  impressions, 
capable  of  forming"  rrToral  opinions  and  judgments.  Now  this 
faculty  of  discerning  between  right  and  wrong,  is  unquestionably 
an  excellence.  Of  the  existence  of  it  within  myself,  1  have  the 
evidence  of  consciousness.  (Max.  2.)  This,  or  a  superior  faculty 
must,  consequently,  have  resided  in  some  being  from  eternity. 
(Max.  6.) 

"  1  am  also  conscious  of  a  power  over  my  own  thoughts  and 
limbs.  If  any  one  were  to  question  the  existence  of  this  power  in 
himself,  the  very  question  would  be  its  own  answer,  as  far  as  the 
intellect  is  concerned;  since  it  could  not  be  asked  without  some 
command  over  his  ideas,  and  the  very  motion  of  his  tongue  would 
prove  his  power  over  his  organs.  There  must,  therefore,  have 
existed  from  eternity,  a  being  endowed  with  power  over  matter 
and  mind.     (Max.  5.) 


NOTES.  285 

"  The  Eternal  must  also  be  self  existent,  because  there  was  no 
'being  before  him  to  give  him  life,  ff  he  hud  not  existence  in  him- 
self, he  must  have  derived  it  from  some  other  being.  (Max.  5.) 
This  cause  must  have  existed  before  its  effl-ct.  (Max. 4.)  The 
effect,  of  course,  could  not  be  eternal,  contrary  to  the  hypothesis. 
p.  28—30. 

"Further,  the  Eternal  can  neither  acquire  nor  resign  any  es- 
sential property  of  his  nature;  for  nothing  that  can  be  acquired,  or 
lost,  is  essential.  It  is  essential  to  God  to  be  self-existent:  it  would, 
therefore,  be  incompatible  with  his  essence  to  cease  to  be,  or  to 
change  any  of  his  essential  properties.  To  add  to  his  essence, 
would  be  a  degree  of  self-creation;  to  detract  from  it,  a  species  of 
self-annihilation.  To  add  to  his  essence,  would  be  to  become  a 
new  species  of  being:  and  if  he  could  divest  himself  of  a  part,  he 
might  deprive  himself  of  the  whole,  since  the  whole  consists  of 
its  parts,  and  thus  become  a  nonentity,  which  is  absurd.  He  is 
therefore,  immutable  with  respect  to  his  existence  and  his  essen- 
tial qualities.  "His  whole  nature  must  continue  as  it  was  from  the 
beginning. 

"  Lastly,  this  Eternal  Being  is  not  matter.  The  fundamental 
principle  of  natural  philosophy  is,  that  matter  is  inert,  that  is,  in- 
capable of  voluntary  motion,  and  indifferent  to  motion  or  rest; 
yet  there  is  not  a  particle  of  matter  in  the  universe  absolutely  at 
rest.  Whence  then  does  motion  arise?  It  is  no  part  of  the  essence 
of  matter;  otherwise  it  could  never  cease.  Extension  is  essen- 
tial to  body;  and,  accordingly,  we  cannot  separate  them,  even  in 
thought:  but  we  can  suppose  matter  to  be  either  in  motion  or 
quiescent.  Motion,  therefore,  is  not  its  essence:  it  is  action  or 
change.  Now  there  can  be  no  action  or  change  without  a  cause. 
(Max.  5  )  This  cause  is  not  in  matter,  because  it  is  inert.  It  must 
be  some  agent  different  from  matter.  To  say  that  motion  is  eter- 
nal in  matter,  and  requires  no  cause,  is  to  contradict  the  funda- 
mental principle  of  natural  philosophy;  and  though  it  were  eternal, 
it  would  still  be  action,  and  would  require  an  eternal  agent.  Nay, 
though  the  agent  were  eternal,  motion  could  not  be  eternal;  for 
the  agent  must  precede  the  action;  the  mover  must  be  prior  to 
the  motion.  If  by  motion  be  meant  a  voluntary  power  of  moving, 
this  is  contrary  to  its  nature.  If  it  mean  an  involuntary  propensity 
to  move,  this  must  operate  either  in  ever}-  direction  which  would 
occasion  rest,  or  in  one  direction  only.  Diversified  motion  implies 
a  voluntary  mover.  If,  therefore,  matter  be  inert,  eternal  motion 
is  a  contradiction,  and  matter  cannot  be  the  first  cause. 

"  In  all  this,  we  proceed  on  the  same  principles  with  the  natu- 
ral philosopher,  and  from  them  we  have  ascertained  another  at- 
tribute  of  the  Eternal:  namely,  immateriality  or  spirituality."  p. 
31 — 33. 

Dr.  Bruce  concludes  his  proof  of  the  being  of  a  God  with  a 
"  Metaphysical  argument,"  which  he  considers  auxiliary  to  the 
one  just  given  from  his  pages.    It  takes  for  granted,  however, 

25 


286  NOTES, 

that  we  are  not  eternal,  but  come  into  being.  Had  lie  first  demon- 
strated this  truth,  his  argument  would  have  been  complete.  He 
commences  with  the  axiom,  That  whatever  is  contingent,  or  might 
possibly  have  been  otherwise  than  it  is,  had  some  cause  which  deter- 
mined it  to  be  what  it  is. 

"  There  was  a  time,  when  it  was  a  mere  contingency,  whether 
I  should  ever  come  into  being,  and  what  kind  of  creature  I  should 
be.  There  was  no  necessity  for  my  creation  or  birth.  Now,  if 
this  was  a  matter  of  indifference  in  the  nature  of  things,  it  must 
have  remained  so,  had  not  some  agent  interfered.  There  must 
have  been  some  cause  which  determined  that  one  side  of  the  al- 
ternative should  take  place,  rather  than  the  other;  and  this  cause 
must  have  been  either  necessary  or  contingent.  If  necessary,  the 
question  is  decided:  this  is  the  being  which  we  are  in  quest  of;  if 
contingent,  it  must  also  have  had  a  cause;  and  that,  another,  till 
we  arrive  at  some  necessary,  self-existent  First  Cause,  not  liable 
to  any  contingencies.  This  First  Cause  must  be  not  only  eternal, 
but  also  immortal  or  everlasting;  for  his  extinction  would  be  a 
contingency  to  which  a  necessary  being  cannot  be  obnoxious. 
His  extinction  is  an  event  that  might,  or  might  not  happen;  and, 
therefore,  there  must  be  some  cause  to  make  it  take  place,  rather 
than  not.  It  is  a  change,  and  must  have  a  cause;  (Max.  5.)  but 
there  can  be  no  cause  prior  to  the  first.  Since  every  thing  con- 
tingent had  a  cause,  that  which  had  no  cause  is  not  contingent, 
but  necessary.  The  existence  of  the  First  Cause  is,  therefore,  a 
necessary  truth."     p.  57. 

Our  readers  now  have  possession  of  the  most  valuable  part  of 
the  book  under  review.  Our  author's  subsequent  chapters,  which 
are  designed  to  present  "illustrations  of  the  divine  nature,"  a 
treatise  "  on  providence  and  the  origin  of  evil,"  and  "proofs  and 
illustrations  from  revelation,"  contain  many  things  ingenious  and 
true,  and  not  a  few  which  are  false.  With  his  doctrines  of  a 
Liberty  of  Indifference;  (p.  52  and  118.)  of  an  Universal  Conscience 
which  is  the  standard  of  virtue;  (p.  68.)  of  a  Messiah  vouchsafed 
to  some  other  globe  than  this;  (p.  74.)  of  Mediators  in  other 
worlds,  (p.  180  )  and  of  the  salvation  of  all  mankind,  through 
Christ's  propitiation  for  their  sins,  whether  they  believe  or  not, 
we  have  no  fellowship. 

The  book  before  us  contains,  in  an  appendix,  an  excellent  dis- 
sertation "  on  the  immateriality  of  the  soul."  Matter  he  defines 
as  including  "  every  thing  that  is  discernible  by  our  senses;  every 
substance  that  is  made  the  subject  of  experiment  by  the  chemist 
or  natural  philosopher.  Its  essential  properties  are  extension, 
solidity  and  inertness.  By  extension  is  meant,  that  it  consists  of 
parts,  lly  solidity,  we  understand  that  one  body  cannot  occupy 
the  place  of  another,  till  that  other  be  removed.  The  inertness  of 
matter  signifies  that  it  is  destitute  of  spontaneous  motion."  "  Mat- 
er is  equally  passive  and  inert,  whether  in  motion  or  at  rest." 


NOTES.  2S7 

"  If  there  be  any  substance  different  from  matter,  that  we  de- 
nominate spirit,  and  if  there  be  any  qualities  that  do  not  pertain 
to  matter,  these  we  assign  to  spirit.  The  points  then  to  be  proved 
are,  that  there  are  properties  which  do  not  belong  to  body;  that 
these  are  inherent  in  the  human  soul;  and  consequently,  that  the 
soul  is  not  corporeal,  but  spiritual."  He  then  proceeds  to  show, 
that  we  have  knowledge  of  a  variety  of  operations,  such  as  "sen- 
sation and  thought,  memory,  imagination,  and  reason,"  and  of 
several  attributes,  such  as  "  virtue,  vice,  and  conscience,  and  their 
various  modifications;"  which  neither  natural  philosophy  norcom- 
raon  sense  has  ever  discovered  to  be  properties  of  matter.  Of 
the  essence  of  matter  ami  mind,  we  conceive,  when  we  speak  of 
it,  but  of  the  occult  nature  of  it  we  know  nothing.  We  are  ac- 
quainted, however,  with  the  attributes  of  that  essence  which  we 
call  matter,  and  equally  with  the  attributes  of  that  essence  which 
we  call  mind. 

"If  essence  is  nothing  but  an  aggregate  of  qualities,  then  mat- 
ter and  spirit  are  essentially  distinct,  because  their  qualities  are 
so.  If  it  be  some  unknown  substance,  in  which  these  properties 
inhere,  these  substances  cannot  be  the  same,  because  all  their 
prop-Tties  are  different.  An  inert  lump  cannot  be  essentially  ac- 
tive: the  most  active  of  all  things  cannot  be  essentially  inert.  It 
cannot  be  the  nature  of  body  to  have  fancy  and  genius;  nor  of 
spirit  to  have,  colour,  taste,  or  odour,  to  be  fusible  and  malleable. 
If  a  chemist  were  to  discover  a  new  gas,  different  in  all  its  quali- 
ties and  effects  from  another,  what  would  he  say  to  the  person 
who  should  assert  that  they  were  the  same?  Suppose  it  to  be  in- 
visible, but  powerful  in  its  effects,  would  he  allow  another  to  say 
that  there  was  no  such  tiling,  because  he  could  not  see  it?  Shall 
I,  on  the  other  hand,  allow  the  chemist  to  say  that  the  most  ac- 
tive an  1  powerful  principle  in  nature,  spirit,  is  nothing,  because 
he  cannot  examine  it  by  chemical  analysis?  Or  shall  I,  on  the 
other  hand,  confess  his  artificial  air  to  be  spirit  because  it  is  in- 
visible? No,  for  though  it  eludes  the  sight,  it  affects  the  other. 
It  may  be  measured,  weighed,  decanted,  and  bottled  up,  like  any 
other  liquid;  but  to  say  this  of  intellect,  or  thought,  wisdom  or 
wit,  benevolence  or  friendship,  would  be  unspeakably  absurd. 
Spirit  is,  therefore,  no  more  a  creature  of  the  imagination  than 
the  elementary  principles  of  the  material  world,  than  the  mag- 
netic flukl,  latent  heat  or  dormant  electricity."  p.  202. 

In  reply  to  those  who  admit  "  that  matter  is  not  essentially  ac- 
tive," but  assert  "  that  it  may  become  so  by  arrangement  and 
organization  of  parts,"  Dr.  Bruce  proceeds  to  show,  that  "  an 
atom  essentially  inactive,  and  destitute  of  feeling  or  thought," 
cannot  become  active  and  sentitive  in  consequence  of  the  accu- 
mulation or  juxta-position  of  other  similar  atoms.  "  Some  are 
content  to  maintain,"  he  remarks, "  that  the  Almighty  may  endow 
matter  with  intellectual  powers:  but  when  this  concession  is  ex- 


^S8r  NOTES. 

'imined,  it  will  apper  to  be  a  dereliction  of  the  argument.  Matter. 
ia  essential!)  inert  and  unintelligent;  therefore,  what  is  active  and 
intelligent  cannot  be  matter.  If  its  essence  be  changed,  it  becomes 
another  substance.  While  it  retains  its  essential  properties  it 
cannot  partake  of  others  that  are  contradictory  to  them.  It  can- 
not be  what  it  is,  and  what  it  is  not.  It  cannot  be  essentially  ac- 
tive and  inert,  intelligent  and  insensible,  at  the  same  time."  p.  207. 
Of  the  brain,  our  author  judiciously  remarks,  "that  its  organi- 
sation is  less  distinct,  and  apparently  less  curious  than  that  of 
other  organs.  It  is  evidently  the  origin  or  the  termination  of  the 
nerves."  u  It  appears  to  be  no  more  than  a  subordinate  organ, 
and  in  some  cases  not  essential  to  animation."  "There  is  nothing 
in  the  appearance  or  structure  of  this  organ  to  give  it  a  pre-emi- 
nence above  its  fellows.  The  spinal  marrow,  and  even  the  smallest 
nerve  in  the  body,  shares  with  it  in  its  most  distinguished  func- 
tions. Besides,  it  is  still  material,  and  liable  to  all  the  objections 
against  the  intelligence  of  matter."  p.  209.  To  show  that  the 
thinking  principle  in  man,  is  something  distinct  from  that  organi- 
sation of  matter  denominated  the  brain,  he  says  in  a  note, 

"Cases  are  of  almost  daily  occurrence,  in  which  large  portions 
of  the  brain  are  destroyed  by  wounds  or  suppuration;  and  in  a 
large  proportion  of  these  cases,  both  sens-ition  and  mind  remain 
unimpaired.  It  would  not,  indeed,  be  difficult  to  prove  from  the 
records  of  medicine,  that  there  is  not  one  portion  of  the  brain  that 
has  not,  in  some  instances  or  another,  been  destroyed  without  any 
accompanying  or  subsequent  diminution  of  the  thinking  powers. 

"This  has  been  observed,  where  an  entire  hemisphere  of  the 
cerebellum  (the  largest  division  of  the  brain)  was  dissolved  by 
suppuration, — in  cases  of  tumours,  (various  in  kind  and  size) 
which  have  been  found  in  almost  every  part  of  the  brain, — where 
the  rupture  of  vessels  had  formed  caverns  or  cells  fidl  of  blood 
in  its  most  central  parts, — when  a  ball  had  passed  through  the 
head,  and  large  portions  of  the  brain  were  evacuated  at  the 
wounds, — when  a  ball  had  been  received  in  the  substance  of  the 
brain,  and  the  man  died  a  year  afterwards,  from  a  different 
cause, — when  the  blade  of  a  knife,  in  one  instance,  and  the  end  of 
a  stiletto  in  another,  had  remained  for  years  impacted  in  the 
brain, — and  where  thecer< -bellum  has  been  wounded  or  destroyed 
by  tumours.  But  it  would  be  endless  to  advert  to  all  the  in- 
stances of  loss  or  destruction  of  parts  of  the  brain,  which  have 
been  unattended  with  diminished  energy  of  the  mental  powers, 
though  even  if  the  occurrence  of  such  cases  were  rare,  we  should 
have  no  difficulty  in  admitting  their  truth;  since  we  know  that 
sensation  and  intellect  exist  under  much  more  extraordinary  cir- 
cumstances. The  brain  has  been  found  entirely  wanting,  and  yet 
under  this  privation,  all  the  powers  of  body  and  mind  remained 
perfect. 

"  There  is  a  case  in  Dr.  Quin's  Treatise  on  Dropsy,  of  the  brain 
of  a  child,  which  died  suddenly  when  eighteen  months  old;  it  had 


NOTES.  289 

laboured  under  hydrocephalus  from  birth,  and  when  the  head  was 
opened,  it  was  found  to  contain  five  quarts  of  water;  but  there 
was  no  vestige  of  brain,  except  a  little  medulla-like  matter  oppo- 
site the  orbit  and  meatus  aiiditorins:  yet  this  child  could  both  see 
and  hear  well,  grew  fat,  and  was  strong  upon  his  limbs. 

«  A  similar  case  is  related  by  Dr.  Heysham,  and  another  by 
Sir  Everard  Home.  Kerckringius  also  states  one  of  this  kind,  of 
a  child  five  months  old. 

"There  is,  in  the  277th  number  of  the  Philosophical  Transac- 
tions, a  case  more  important,  perhaps,  than  any  of  these,  as  it 
occurred  in  an  adult.  It  is  the  case  of  a  Mr.  Kay,  who  had  a  can- 
cerous ulcer  on  the  cheek,  which  eat  its  way  through  the  orbit  of 
the  eye,  the  bone  of  the  forehead  and  dura  mater,  and  then  at- 
tacked the  brain  itself.  In  this  condition  he  lived  until  the  entire 
brain  was  consumed.  After  his  death  there  was  nothing  found  in 
the  skull  but  a  spoonful  of  black  putrid  matter.  Yet  this  man 
never  lost  the  use  of  his  senses,  nor  of  voluntary  motion,  while  la- 
bouring under  this  dreadful  disease. 

"  A  case  or  two  are  on  record,  where  the  spinal  marrow  was 
cut  through,  without  any  subsequent  loss  of  sensibility,  or  volun- 
tary motion,  below  the  part  injured."    p.  211. 

We  should  be  glad  to  extract  the  whole  of  this  appendix  for 
the  instruction  of  our  readers,  but  it  would  occupy  too  many  of 
our  pages.  We  shall  confine  our  attention,  during  the  remainder 
of  this  article,  to  the  single  point  of  the  being  of  God.  Such  a 
Being,  as  is  described  under  the  name  of  Jehovah,  in  the  Bible, 
exists,  without  beginning  and  without  end.  Of  this  we  have  no 
doubt:  but  can  his  fundamental  truth  of  all  religion  be,  strictly 
speaking,  demonstrated? 

While  in  our  judgment  Dr.  Bruce  has  not  given  us  a  perfect 
demonstration  of  the  being  of  the  only,  living,  and  true.  God,  yet 
we  must  do  him  the  justice  of  allowing,  that  he  has  come  as  near 
one,  as  any  writer  with  whom  we  are  acquainted. 

A  metaphysical,  a  philosophical  demonstration  of  a  truth, 
consists  in  making  that  truth  result  from  certain  axioms  and  in- 
contestable definitions,  by  a  process  of  reasoning  in  which 
each  proposition  is  either  self-evident  or  a  necessary  induction 
from  such  self-evident  propositions,  definitions,  or  previously  es- 
tablished inductions.  The  self-evident  truths  upon  which  b  de- 
monstration rests,  neither  require  nor  admit  of  demonstration. 
Were  it,  therefore,  self-evident  that  God  exists,  there  woul<!  be 
no  propriety  in  attempting  to  demonstrate  this  truth;  and  the 
contrary  proposition,  God  exists  not,  we  should  intuitively  judge 
to  be  false.  But  this  is  not  the  case;  and  it  therefore  becomes  all 
the  advocates  of  either  natural  religion  or  Theism,  to  set  about 
completing  a  perfect  demonstration  of  the  fundamental  principle 
of  their  system,  (hat  there  is  a  God. 

Dr.  Bruce,  we  have  already  shown,  has  failed  in  only  one  part 
of  his  .demonstration;  but  other  writers  on  this  subject  generally 

25* 


290  NOTES. 

tell  us,  that  the  being  cf  God  can  be  demonstrated,  and  then,  in- 
stead of  doing  what  they  affirm  can  be  done,  proceed  to  give  what 
they  call  a  moral  demonstration.  This,  they  tell  us,  is  better 
adapted  to  the  minds  of  common  people.  This  term,  moral,  how- 
ever, is  thrown  in  before  demonstration,  to  give  it  some  undefined 
qualification,  that  the  writer  may  be  excused  for  not  giving  any 
demonstration  at  all. 

Thus  the  famous  Archbishop  Fenelon,  in  his  demonstration  of 
the  existence  and  attributes  of  God,  says,  "  Men  accustomed  to 
meditate  upon  metaphysical  truths,  and  to  trace  up  things  to  their 
first  principles,  may  know  the  Diety  from  its  idea:  and  1  own 
that  is  a  sure  way  to  arrive  at  the  source  of  all  truth.  But  the 
more  direct  and  short  that  way  is,  the  more  difficult  and  impassa- 
ble it  isfor  the  generality  of  mankind;  who  depend  on  their  senses 
and  imagination.  An  ideal  demonstration  is*  so  simple,  that 
through  its  very  simplicity  it  escapes  those  minds  that  are  inca- 
pable of  operations  purely  intellectual.  In  short,  the  more  per- 
fect is  the  way  to  find  the  First  Being,  the  fewer  men  there  are 
that  are  capable  of  following  it.  But  there  is  a  less  perfect  way 
level  to  the  meanest  capacity.  Men,  the  least  exercised  in 
reasoning,  and  the  most  tenacious  of  the  prejudices  of  the  senses, 
may  yet  with  one  look  discover  him  who  has  drawn  himself  in  all 
his  works.  The  wisdom  and  power  he  has  stamped  upon  every 
thing  he  has  made,  are  seen  as  it  were,  in  a  glass,  by  those  that 
cannot  contemplate  him  in  his  own  idea.  This  is  a  sensible  and 
popular  philosophy,  of  which  any  man,  free  from  passion  and  pre- 
judice, is  capable." 

This  beautiful  writer  then  proceeds,  in  a  very  enchanting  man- 
ner, to  exhibit  evidence  of  design,  wisdom,  power,  and  goodness 
in  a  great  number  of  objects  which  surround  us,  whence  he  in- 
fers that  they  must  have  been  produced  by  a  wise,  intelligent, 
powerful  and  good  Being,  whom  we  call  God.  All  his  infer- 
ences depend  upon  this  general  principle  that  there  is  no  effect 
without  an  adequate  cause.  Hence  every  design  must  have  had 
a  designer;  every  contrivance  a  contriver;  and  every  creature  a 
Creator.  This  conclusion  is  but  another  form  of  stating  the  gene- 
ral principle;  for  design,  contrivance  and  a  creature  are  effects,- 
and  the  cause  producing  each  has  an  appropriate  name.  This 
fundamental  proposition  is  admitted  and  acted  upon  equally  by 
the  savage  and  the  sage.  The  untutored  Indian  saw  the  print  of 
a  man's  foot  on  the  sand  by  the  sea  shore,  and  lie  knew  that  some 
man  had  been  there  before  him.  lie  came  to  his  inference  as 
quickly  and  as  inevitably  as  Sir  Isaac  Newton  would  have  done. 

Had  the  Archbishop  proved,  that  all  the  objects,  of  whose 
structure  and  use  he  treats,  are  effects  or  aealures,  and  that  all 
things  which  subsist  are  effects,  except  ONE,  he  would  then 
Jiave  demonstrated  the  being  of  the  one,  only,  living  and  true 
God.  But  he  has  not  proved,  that  any  substance  is  a  creature, 
or  that  it  began  to  be:  he  has  not  demonstrated  the  existence  of 
all  minds,  but  one,  to  have  commenced  in  time;  and  therefore,  he 


NOTES.  291 

has  not  given,  what  the  title  of  his  treatise  led  us  to  expect  from 
so  great  a  man,  a  demonstration  of  the  being  of  God. 

No  one,  however,    can  read  his  treatise  without  having  the 
fullest  conviction  that   there  is   one  almighty  and  infinitely  wise 
and  good  Being,  who  has  framed  the   whole  universe;   so  that  if 
demonstration  cannot  be  had  on  this  subject,  it  may  be  dispensed 
with.     Assuming,  what  revelation  assures  man  is  a  fact,  that  the 
universe  began  to  be,  he  shows  that  the  cause  of  this  existence 
must  be  intelligent.     "  Who  will  believe."  lie  demands,  "  that  so 
perfect  a  poem  as  Homer's   Iliad,  was  not  the  product    of  the 
genius  of  a  great  poet;  and  that  the  letters  of  the  alphabet  being 
confusedly  jumbled  and  mixed,  were  by  chance,  as  it  were  by  the 
cast  of  a  pair  of  dice,  brought  together  in  such  an  order  as  is 
necessary  to  describe,    in  verses  full  of  harmom  and  variety,  so 
many   great  events;  to  place  and  connect  them  so  well  together; 
to  paint  every  object  with  all  its  most  graceful,  most  noble,  and 
most  affecting  attendants;  in  short,  to  make  every  person  speak 
according  to  his  character,  in  so  natural  and  so  forcible  a  man- 
ner?    How  then  can  a  man  of  sense  be  induced  to  believe  with 
respect  to  the  universe,  a  work  beyond  contradiction,  more  won- 
derful than  the  Iliad,  what  his  reason  will  never  suffer  him  to  be- 
lieve in  relation  to  that  poem?"     He  presents  another  compari- 
son.    "  If  we  heard  in  a  room  from  behind  '■>.  curtain  a   soft  and 
harmonious  instrument,  should  we  believe  ttiat  chance,  without 
the  help  of  any  human  hand,  could  have  formed   such  an  instru- 
ment?"    Could  any  one  judge,  that  the  music  was  made  without 
design,   or  existed  without  an  adequate  cause?     Again,  he  sup- 
pos.  s  one  should  find  in  a  desert  island,  a  fine  statue  of  marble. 
Would  he  not  instantly  judge  that  some  men  must  have  formerly- 
been  there?     The  same  argument  he  corroborates  from  the  con- 
sideration of  a  picture  of  the  Israelites  passing  the  Red  Sea.     It 
is  possible,  he  admits,  that  the  foam  at  the  mouth  of  a  horse  in 
such  a  picture  might  have  been  formed  by  the  stroke  of  a  pencil, 
thrown  in  a  pet  by  a  painter,  as  the  story  goes;  "  but  at  least,  the 
painter  must  beforehand  have,  with  design,  chosen  the  most  pro- 
per colours  to  represent  that  foam."     The  pencil  too,  must  have 
touched  the  canvass,  and  deposited  on  a  particular  spot  a  portion 
of  the  colouring  with  which  it  was  charged,  or  the  representation 
of  foam  had  not  been  produced. 

1'enelon  gives  us  also,  the  case  of  a  watch,  which,  by  supposi- 
tion, is  to  have  an  internal  machinery  for  producing  watches  like 
itself.  Upon  this  watch,  Archdeacon  Paley  supposes  one  to 
stumble,  and  so  commences  his  celebrated  work  on  "  Natural 
Theology."  Dr.  Paley  has  proved  ust  the  same  things  that 
Fenelon  has  done;  and  they  pursue  nearly  the  same  course;  with 
this  difference,  that  the  former  had  more  correct  knowledge  of 
anatomy  and  of  mental  and  natural  philosophy  than  the  latter. 
Fenelon  believed  in  animal  spirits  flowing  in  the  nerves;  in 
images  of  things  remembered,  registered  on  the  brain;  in  the 
pictures  of  our  thoughts  formed  in  the  mind,  so  that  we  perceive 


292  NOTES. 

the  ideas  of  objects,  and  not  those  objects  themselves;  together 
with  a  few  other  similar  fooleries,  which  constituted  the  founda- 
tions of  mental  science,  until  Dr.  Lieid  banished  them  from  moral 
philosophy.     Paley's  Natural  Theology  contains  juster  views  of 
the  animal  and  mental  economy  of  man  than  the  treatise   of  the 
eminent  French  bishop;  but  not  more  evidences  of  design  in  the 
general  structure  of  the   universe;   in  the  peculiar  frame  of  the 
earth,  with  its  plants  and  animals;  in  the  mechanism  of  the  human 
body;  and  in  the  wonderful  soul;  nor  stronger  proof  that  all  must 
have  been  produced  by  the  great  First    Cause.     Both  are  calcu- 
lated to  expand  our  views  of  the  wisdom  of  God  in  the  formation 
and  government  of  the  universe;  and  to  deepen  our  full   convic- 
tion,  that  there  is  an  ail-wise,  omnipresent  God,   who  minds  the 
affairs  of  men.     Should  an}  one  inquire,  however,  whether  either 
of  these  writers  has  demonstrated  the  existence  of  the  only,  living 
and  true  God;  we  must  frankly  confess,   that  neither  of  them  has 
done  it.     They  have  not  made  out  so  much  of  a  demonstration,  on 
this  point,  as  Dr.  Bruce  has  done. 

As  a  dernier   resort,  then,  let  us  have  recourse  to  Dr.  Samuel 
Clark  for"  a  demonstration  of  the  being  and  attributes  of  God." 
This  he  professes  to  give;  and  for  more  than  a  century  his  work, 
bearing  the  above  title,  has  been  recommended  to  literary  per- 
sons, who  have  demanded  a  strict  demonstration  ofgthe  fundament- 
al   proposition  of  natural   theology.     He   is  certainly  a    learned 
writer  of  a  very  metaphysical  cast;  and  if  we  can  find  in  his  vol- 
ume what  is  loudly  required  by  many  acute  thinkers,  our  labour 
will  not  be  lost. 
He  pfbsentsUs  with  the  following  propositions: 
1st     That  Something   has  existed  from    ail  eternity.     This    he 
demonstrates   thus:  "  Since  something   now  is; 'tis  manifest  that 
something  always  was;  otherwise   the  things  that  now  are,  must 
have  risen  out  of  nothing,  absolutely  and  without  cause:  which  is 
a  flat  contradiction  in  terms.     For  to  say  a  thing  is  produced,  and 
yet  that  there  is  no  cause  at  all  of  that  production,  is  to  say  that 
something  is  effected,   when  it  is  effected  by  nothing;  that   is,  at 
the  same  time  when  it  is  not  effected  at  all.     Whatever  exists  has 
a  cause  of  its  existence,  either  in  the  necessity  of  its  own  nature; 
and  then  it  must  have  been  of  itself  eternal:  or  in  the  will  of  some 
other  being;  and  then  that  other  being  must,  at  least  in  the  order 
of  nature  and  causality,  have  existed  before  it."     With  diffidence 
we  ask,  is 'his  a  strict  demonstration,  even  that  something  always 
existed?     Dr.   Clark  assumes  without  poving  it,  that  there  are 
created  substances  in  existence;    that  something   has  been   pro- 
duced, caused,    or  effected.    "  Something  now  is,"  indeed,  but 
why  should  it  be   granted,    that  this  very  something  has  not  al- 
ways existed?     Why  should   it  have  been  caused  at  all?     Cer- 
tainly the  great   First  Cause   was  never  caused  to    exist,  unless 
there  could  have  been  a   caufe<   prior  to  the  first.     By  a  cause  of 
existence  in  the  nature  of  the  self-existing  being,  Dr.  Clar'x  must 
have  intended  something  different  from  any  thing  which  pro- 


NOTES.  293 

duces  effects,  or  is  the  origin  of  causation.  He  must  have  in- 
tended to  say,  that  there  is  something  in  the  divine  nature  which 
is  the  true  reason  of  the  existence  of  this  something  which  has 
always  existed.  Still,  it  is  strictly  demonstrable,  that  something 
has  existed  from  all  eternity.  Dr.  Bruce,  as  we  have  shown,  has 
demonstrated  it. 

2d.  There  has  existed  from  eternity  some  one  unchangeable  and 
independent  Being.  Now  for  his  proof.  "  For  since  something 
must  needs  have  been  from  eternity, — either  there  has  always 
existed  some  one  unchangeable  and  independent  Being,  from 
which  all  other  beings  that  are  or  ever  were  in  the  universe,  have 
received  their  original;  or  else  there  has  been  infinite  succes- 
sion of  changeable  and  dependent  beings,  produced  one  from 
another  in  an  endless  progression,  without  any  original  cause  at 
all."  This  latter  supposition  he  shows  to  be  absurd,  and  con- 
cluding that  there  are  but  these  two  alternatives,  he  infers  that 
the  first  one,  which  is  his  second  proposition  must  be  true.  We 
might  say,  however, <;  you  have  not  proved,  learned  sir,  that  there 
is  any  succession  of  beings  in  the  universe;  you  have  not  demon- 
strated thatjany  thing  ever  began  to  exist:  for  aught  you  know, 
every  substance  which  now  exists  always  existed,  however  many 
may  be  the  changes  in  its  form  and  other  circumstances.  Some 
one  thing  always  existed,  and  other  things  either  always  existed 
with  it,  or  else  they  began  to  exist;  or  some  several  tilings  co- 
existed, and  all  which  did  not  co-exist  from  eternity,  subsequently 
began  to  exist.  Besides,  how  do  you  prove,  that  some  one  thing 
in  its  own  nature  given  to  interminable  changes  has  not  always 
existed,  instead  of  being  essentially  unchangeable?  We  call  for 
demonstration,  from  those  who  professto  furnish  it;on  this  momen- 
tous topic."  Such  an  objection  as  this  would  have  rendered  Ur. 
Clark's  refutation  of  the  doctrine  of  an  endless  succession  of  de- 
pendent and  yet  originally  uncaused  beings  useless,  so  far  as  it 
was  designed  to  support  the  other  hypothesis,  which  he  has  stated 
as  the  only  other  one  possible  in  this  argument.  His  second  pro- 
position, therefore,  we  are  constrained  to  think,  has  not  been  de- 
monstrated by  him  to  be  true;  and  until  the  existence  of  some- 
thing, which  has  ever  existed  without  being  itself  caused  to  exist 
by  any  thing,  is  established,  the  ten  subsequent  propositions  of 
Dr.  Clark  must  remain  without  any  foundation  on  which  they  can 
be  supported. 


NOTE  B.  REFERRED  TO  OX  PAGE  41. 

On  the  Introduction  of  Evil  into  our  world,  Predestination,  Ori- 
ginal Sin  and  Human  Depravity,  the  reader's  attention  is  re- 
quested to  the  following  pages,  which  were  first  published,  by 
the  present  author,  in  a  work,  inlitled,  "The  Fathers,  the  lie- 
formers,  and  the  Ft  blic  Formularies  of  the  Church  of  EnoIand, 
in  harmony  with  Galvin," 


.394  NOTES. 

The  friends  of  "  the  doctrines  of  the  Reformation"  must  ue" 
sire  that  their  opinions  should  be  known  and  thoroughly  sifted' 
and  they  are  confident  that  the  more  men  study  the  philosophy 
of  the  human  mind,  the  system  of  Calvinistic  doctrine,  and  the 
word  of  God,  the  stronger  will  be  their  conviction  that  all  three 
perfectly  harmonise.  Indeed,  it  is  impossible  that  the  truth  con- 
cerning the  mind  of  man,  and  the  doctrines  contained  in  the 
Bible,  should  be  at  variance,  unless  two  constitutions  of  the  Su- 
prerne  Being  may  contradict  each  other:  and  it  is  no  small  argu- 
ment in  favour  of  Calvinism,  that  all  the  new  discoveries  in  me- 
taphysics which  have  been  made  from  accurate  observations  of 
the  phenomena  of  mind,  but  evince  more  clearly  its  complete 
agreement  with  the  "testimony  of  Jesus." 

To  eradicate,  if  possible,  some  prejudices  injurious  to  truth, 
which  are  excited  at  the  sight  of  a  few  Calvinistic  words,  it  may 
not  be  improper  to  state,  that  Predestination,  when  attributed  to 
the  Deity,  is  nothing  more  than  a  previous  purpose  concerning  his 
o-wn  actions.  Before  Jehovah  performs  any  work,  he  determined 
to  perform  it.  Ue  has  predestinated  all  his  oivn  actions.  Who  that 
has  any  wisdom  acts  without  some  previous  purpose  to  act?  AYho 
of  our  race  is  not  a  predestinarian,  so  far  as  he  has  knowledge, 
and  conceives  that  he  has  power?  A  man  who  should  act  without 
previous  purpose,  would  be  deemed  irrational,  if  not  an  idiot. 
Who,  then,  can  wish  to  conceive  of  his  God  as  acting  without 
the  predestination  of  his  own  actions?  From  eternity,  moreover, 
the  Calvinistic  system  teaches,  that  the  Deity  predestinated  his 
own  operations  to  be  suited  to  the  natures  of  the  things  on 
which  they  were  to  terminate;  so  that  whatever  work  he  de- 
termined to  perform  on  the  mind  of  man  is  performed  in  such  a 
manner  as  is  consistent  with  the  nature  of  an  intelligent,  sensi- 
tive, voluntary,  active  creature.  He  determined  to  govern  matter 
by  certain  laws  adapted  to  an  unfeeling,  inactive,  involuntary  be- 
ing; and  mind  by  such  laws  as  originate,  and  continue,  freedom 
of  agency.  He  determined  to  constitute  man,  and  to  govern  him, 
when  made,  as  a  man,  and  not  as  a  vegetable  or  mineral. 

The  Lord  foreknew  what  man  would  do  in  every  state;  which 
state  should  exist  in  consequence  of  the  performance  of  his  own 
predestinated  actions;  and  in  full  view  of  all  that  should  result 
from  the  free  agency  of  man  in  such  a  state,  resolved  to  execute 
his  determinations,  and  either  permit  the  sinful  actions  of  the 
accountable,  free,  but  circumscribed  creature;  or  excite  him  by 
a  positive,  unmerited  influence,  to  that  which  is  good;  so  that  in 
this  way  he  also  "foreordains  whatsoever  comes  to  pass."  He 
predestinates  his  own  actions,  and  foreordains  all  events,  even 
such  as  are  inseparably  connected  with  free  human  agency.  A 
previous  ordaining  of  circumstances,  by  Jehovah,  is  consequent 
upon  bis  predestination  of  lh&t  foreordination. 

In  the  Calvinistic  system  these  distinctions  maybe  thus  ap- 
plied. God  determined  to  make  a  complex  being,  consisting  of  a 
material  body;  an  animal  soul,  which  is  the  seat  of  animal  fac 


NOTES.  295 

uities;  and  an  immortal  spirit;  which  should  be  so  connected  as 
to  constitute  one  person,  called  man.  He  determined  to  locate 
him,  when  made  in  a  slate  which  he  had  foreordained  for  him; 
and  he  executed  his  predeterminate  counsel  in  these  particulars. 
Tne  state  in  which  man  was  first  placed  was  one  in  which  all 
nature  smiled  around  him,  in  which  he  had  an  innocent,  intelli- 
gent, affectionate  partner,  and  in  which  the  Deity  so  regulated 
his  spirit  as  to  secure  the  right  operation  of  all  his  faculties.  For 
a  time  the  divine  foreordination  of  the  circumstances  of  the  first 
man  was  such,  that  he  was  not  tempted,  that  he  knew  his  duty, 
and  performed  it.  The  primeval  holiness  of  Adam  consisted  in 
the  operations  of  an  intelligent,  voluntary,  sensitive,  active  mind; 
but  innocent  as  he  was  when  he  came  from  the  hand  of  his 
Maker,  the  praise  of  his  holiness  was  ascribable  to  the  divine 
predestination  and  foreordination.  For  wise  purposes,  this  state 
in  which  he  was  preserved  in  innocence,  and  excited  to  positive 
virtue,  was  changed  for  a  second,  a  state  of  trial.  To  do  that 
which  should  produce  this  state,  Jehovah  had  determined;  and 
the  state  existed  in  consequence  of  Jehovah's  withdrawing  his 
positive  influence  to  holiness,  and  permitting  (according  to  his 
predestination)  an  unholy  being  to  tell  a  falsehood  to  the  inno- 
cent. The  lie  was  assented  to  as  truth;  the  testimony  of  his 
Maker  in  the  case  was  not  remembered,  the  contemplated  ac- 
tion of  eating  the  interdicted  fruit  seemed  desirable;  and  thus, 
"  bkixg  left  to  the  freedom  of  his  own  -will"  he  chose  to  trans- 
gress, and  performed  what  he  chose.  A  divine  interference,  or 
prevention,  in  the  case,  was  not  predestinated,  and  of  course,  no 
circumstances  effectually  to  preclude  the  apostacy  in  a  free 
agent  were  foreordained.  The  state  of  probation-  having  been 
ordained,  and  Adam  having  been  placed  in  it,  the  laws  which 
the  Creator  had  established  in  the  empire  of  mind  were  conti- 
tinued;  nor  can  any  one  prove  that  the  attributes  of  the  Most 
High  required  him  to  change  them,  any  more  than  the  laws  of 
matter;  so  that  Adam  should  not  perform  the  act  which  he  chose, 
or  not  choose  to  perform  the  act  which  seemed  agreeable  to 
him,  or  not  perceive  the  meaning  of  the  proposition,  ye  shall  not 
surely  die,  or  remember  at  that  moment  the  declaration  of  his 
Maker,  in  the  day  thou  eatest  thereof  thou  slialt  surety  die,  or  not 
judge  that  the  serpent  uttered  the  truth,  or  not  feel  such  love 
for  Eve  as  should  be  the  motive  for  choosing  a  participation 
with  her  in  disobedience.  By  the  predestination  of  Heaven,  the 
laws  according  to  which  the  faculties  of  the  mind  operate,  were 
the  same  before  the  state  of  trial  commenced,  and  at  the  moment 
of  temptation,  that  now  are  deducible  from  consciousness  and 
observation. 

One  of  these  laws  of  mind  is,  that  the  will  shall  never  operate 
except  in  consequence  of  some  motive-  That  which  we  truly  assign 
as  the  reason  of  any  act  of  the  will,  (of  any  volition,  or  choice,) 
is  the  motive  to  that  act.  Motives  to  volition  are  always  some  pre- 
vious operation  of  the  mind;  such  as  a  conception  of  something 


29C  NOTES. 

desirable,  a  judgment  that  the  contemplated  action  will  afford 
pleasure,  or  is  a  duty;  a  feeling;  or  the  remembrance  of  some 
former  sensation,  or  emotion,  or  determination.  Of  an  insulated 
operation  of  the  will,  which  depended  not  upon  any  previous 
act  of  some  other  faculty  of  the  mind,  no  one  was  ever  con- 
scious; and  should  any  such  volitions  spring  up  in  the  mind,  the 
man,  as  an  intelligent  moral  agent,  would  not  be  accountable  for 
them.  It  is  a  law  of  mind,  to  which  there  are  not  so  many  excep- 
tions as  to  the  physical  law  of  gravitation,  that  the  will  shall  al- 
ways be  dependent  on,  and  regulated  by,  some  one  or  more  of  the 
other  faculties  of  the  spirit.  This  philosophy  of  the  human  mind 
will  explain  (he  Calvinistic  doctrine  concerning  the  will  of  man 
since  the  apostacy. 

Neither  the  holy  nor  unholy  intelligent  creature  has  ability,  or 
is  free  to  choose,  or  determine,  or  purpose,  or  [in  otht-r  words, 
which  express  the  whole]  to  will,  independently  of  such  motives 
as  are  suggested  by  his  understanding  and  his  feelings.  After 
Adam  transgressed,  the  same  faculties  of  mind  which  before 
subsisted,  first  in  a  state  of  holiness,  and  then  of  trial,  had  their 
being  in  a  state  of  guilt,  and  such  consequent  misery  as  was  the 
infliction,  in  part,  of  the  punishment  merited  by  sin.  The  misery 
of  this  state  consisted,  in  a  great  degree,  in  the  want  of  such  po- 
sitive gracious  influences  of  Jehovah,  and  of  such  communica- 
tions of  light  to  the  understanding  as  were  the  divine  sources  of 
man's  original  righteousness.  In  the  same  state  into  which  Adam 
fell,  all  men  are  born;  and  in  the  same  state  they  continue,  until 
God  brings  them  into  a  state  of  saving  illumination  by  his  word 
and  spirit.  While  the  natural  man  sees  nothing  lovely  in  Jesus 
Christ,  it  would  be  as  contrary  to  the  universal  laws  of  mind  for 
him  to  choose  Jesus  Christ  as  one  altogether  lovely,  for  his  Sa- 
viour, as  it  would  be  contrary  to  the  laws  of  matter  for  the  stones 
on  the  surface  of  the  earth  to  ascend,  unmoved,  to  the  moon: 
and  without  the  counteraction  or  suspension  of  the  laws  of  God, 
one  event  would  be  as  impossible,  yea,  as  naturally  impossible,  as 
the  other.  Until  a  fallen  man  has  some  right  operation  of  the  un- 
derstanding, or  some  right  feelings,  in  relation  to  that  which  the 
divine  law  pronounces  good,  he  is  no  more  free  in  choosing  that 
which  is  good  in  the  estimation  of  the  same  law,  than  he  has 
liberty,  if  he  should  think  it  possible  and  will  it,  to  cease  from 
thought,  or  fly  away  in  empty  space.  Yet  so  long  as  his  under- 
standing is  darkness  in  relation  to  divine  things,  and  so  long  as 
his  feelings  are  sinful,  he  is  free  to  choose  that  which  seems 
good  to  him,  but  which  is  real  I  v  evil.  This  doctrine  of  Calvinism  is 
as  philosophical  as  it  is  scriptural. 

The  statement  of  another  law  of  mind  may  be  of  service  to  the 
reader  of  this  volume;  which  is  this,  that  our  feelings,  whether  pleasant 
or  painful,  whether  they  be  sensations  or  emotions,  and  •whether  they  be 
passions  or  ajf'ections,  are  alltonsequent  upon  sovie  prior  operation  oj 
some  other  faculty  than  that  of  feeling,  l  he  consciousness  of  all  men 
of  observation  wjI  I  evince  this;  and  with  one  voice  they  will  declare, 


NOTES. 


291 


that  they  never  love  or  hate,  except  in  consequence  of  the  per- 
ception or  conception  of  something  which  to  them  appeared 
lovely  or  hateful.  When  we  see  a  beautiful  lawn,  hear  melodious 
symphonies,  smell  the  fragrance  of  new  mown  hay,  taste  an 
orange,  or  touch  the  soft  vestment  of  the  timid  hare,  the  plea- 
sant feeling  which  we  have  in  each  case,  is  dependent  on  the 
preceding  perception  of  the  mind  through  one  of  the  five  bodily 
senses;  and  without  the  act  of  seeing,  hearing,  smelling,  tast- 
ing, or  touching,  the  feeling1  -would  not  be  experienced.  This  is  the 
true  reason  why  it  is  naturally  impossible,  without  the  introduc- 
tion of  some  other  laws  of  mind,  or  a  miraculous  counteraction 
of  those  which  exist,  (which  we  think  is  never  wrought)  that  the 
sinner  whose  native  condition  is  one  of  blindness  to  divine  things, 
should  love  the  true  God  and  Jesus  Christ,  before  he  is  brought 
into  a  state  of  gracious  illumination  by  the  Holy  Spirit. 

To  those  who  examine  these  laws  it  will  be  manifest,  that  the 
faculty  of  leehng,  sometimes  called  the  heart,  is,  in  the  natural  or- 
der of  mental  operations,  which  our  Maker  has  established,  de- 
pendent on  the  understanding,  which  includes  those  constituent 
pans  of  the  spirit,  called  the  consciousness,  the  perception,  the 
conception,  the  judgment,  the  conscience,  the  reason,  and  the 
memory:  thai  the  will  \n  ading  is  dependent  on  the  understanding 
and  the  heart;  and  that  the  finite  efficiency  which  man  has,  called 
by  the  Editors  of  Reid's  works  the  faculty  of  age?icy,  is  imme- 
diately dependent  on  the  will,  and  through  it,  ultimately  on  the 
heart  and  understanding.  In  the  last  the  moral  destruction  of 
man  commenced;  for  Adam  had  no  unholy  choice  or  feeling, 
until  he  had  a  wrong  judgment  concerning  Satan's  proposition: 
and  in  the  understanding  must  the  rectification  and  regeneration 
also  of  man  commence;  or  he  will  never  become  an  intellectual, 
holy,  moral  agent,  under  the  regimen  of  that  God  who  is  li.^ht. 

Mextal  Power,  or  ability  to  do  any  action,  implies  not  only 
the  existence  of  the  requisite  faculty,  but  every  thing  else  winch 
is  essential  to  the  performance  of  that  action,  in  conjunction 
with  that  faculty.  Liberty  may  exist  where  mental  power  is  not. 
This  may  be  illustrated.  A  man  is  at  liberty  to  read  if  he  choose 
to  read;  but  he  has  no  power  to  read,  before  he  actually  chooses, 
unless  reading  0e  an  involuntary  act.  And  since  the  volition  to 
read  is  requisite  to  constitute  power  in  this  case,  every  thing 
essential  to  that  volition  is  also  included  in  the  power  of  reading. 
Indeed,  a  sufficient  motive  apprehended,  a  volition  to  perform 
some  contemplated  action,  and  the  faculty  of  efficiency  depend- 
ent on  that  volition,  always  enter  into  the  true  notion  o f  power  to 
perform  a  voluntary  action.  Again,  the  mind  is  so  constituted  that 
man  lias  liberty  to  -will  if  he  sees  cause,  or  has  a  motive  present  to 
him;  but  he  has  no  power  to  will  without  the  actual  presentation 
of  a  competent  motive. 

It  will  be  obvious  to  every  reader  that  the  Liberty  and  Power 
of  which  the  human  mind  is  the  subject  are  always  finite,  Man 
may  will  many  things,  which  G*»d  has  not  given  him  power  to 
26 


^08  NOTES. 

perform.  He  may  resolve  to  act,  and  not  find  his  faculty  of  agency 
in  motion. 

The  way  is  now  prepared  to  enter  into  an  investigation  of  the 
apostacy  and  its  consequences.  Adam  was  a  moral  agent,  and  so 
is  every  one  who  has  the  faculties  and  liberty  requisite  for  act- 
ing in  an  intelligent,  voluntary,  conscientious  manner,  in  relation 
to  alaxv  of  conduct,  to  which  he  has  been  subjected  by  his  Maker. 
He  is  accountable  so  far  as  he  is  the  subject  of  liberty.  Ail  inani- 
mate beings  are  subject  to  the  laws  which  Providence  has  pre- 
scribed for  them;  and  their  operations,  excepting  in  case  of  some 
supernatural  interference,  are  conformable  to  those  laws.  All  the 
conformity  of  physical  operations  to  physical  laws  is,  to  the  Di- 
vine Mind,  certain  arid  szckssaut.  Moral  agents  obey,  or  disobey, 
the  law  imposed  for  the  regulation  of  their  conduct,  according  to 
their  volitions;  and  to  the  Divine  Mind,  all  their  actions  are  certain 
and tolustjlKT.  The  Lord  "declareth  the  end  from  the  begin- 
ning, and  from  ancient  times  the  things  that  are  not  yet  done,"  sc 
that  there  can  be  no  uncertainty,  or  imperfect  knowledge  of  fu- 
turity, with  him.  He  gave  Adam  all  the  faculties,  and  all  that 
liberty,  which  were  requisite  for  a  moral  agent.  For  a  time  his 
state  was  such,  that  no  delusive  objects  were  present  to  his 
senses,  no  false  report  sounded  in  his  ears,  and  his  mind  was 
graciously  kept  from  conceiving  folly  and  mischief.  His  under- 
standing was  occupied  by  the  instructions  of  his  divine  teacher; 
and  his  feelings  were  continually  exercised  about  worthy  objects. 
Every  thought,  every  sensation,  every  emotion,  every  volition  was 
right,  in  the  Lord's  sight, and  he  always  obeyed  the  determinations 
of  his  will.  His  activity  was  all  consistent  with  his  own  good  and  his 
Father's  glory.  His  state,  however,  was  not  immutable;  nor  did 
his  nature  exalt  him  above  the  possibility  of  being  tempted.  In 
one  fatal  moment  he  transgressed  the  commandment  of  his  So- 
vereign; and  he  transgressed  as  freely  as  he  had  before  obeyed. 
The  question  occurs,  How  came  Adam,  in  the  first  instance  of 
disobedience,  to  exert  his  finite  efficiency,  or  agenc)-,  contrary 
to  the  divine  law?  I  answer;  that  he  -willed  to  eat  of  the  forbidden 
fruit;  and  God  still  affording  him  liberty,  or  supporting  in  their 
due  relation  to  each  other  his  faculties  of  volition  and  agency, 
he  performed  what  he  willed  to  perform.  Action  followed  volition 
according  to  the  established  laws  of  human  mind,  which  Jehovah 
did  not  deem  it  expedient  to  suspend.  In  the  full  view  of  all 
consequences,  and  from  the  united  influence  of  all  his  perfections, 
Clod  determined  in  this  case  not  to  snap  the  chain  of  mental 
cause  and  effect,  and  thus  destroy  the  moral  agent.  He  might  in- 
deed have  separated  Adam's  faculty  of  agency  from  that  of  will- 
ing, but  had  he  done  it  he  would  have  suspended  those  laws  by 
which  he  had  resolved  to  govern  the  empire  of  mind;  and  would 
have  degraded  the  lord  of  this  lower  world  from  the  rank  at 
first  given  him,  while  the  trial  intended  would  not  have  been 
piade. 

If  then  Adam  exerted  his  efficiency  against  the  divine  com- 


NOTES. 


199 


mandment from  choice,  the  question  arise?,  "  how  came  he  to 
choose  to  perform  an  act  of  disobedience?"  We  reject  the  unphi- 
losophical  and  horrible  doctrine  of  some  who  wish  to  be  thought 
Calvinisls,   that   God  created  in  him,   or  produced  by  a  physical 
efficiency  exerted  upon  his  will,  an  independent,  insulated,  un- 
holy volition.  We   have  so  learned   neither  Calvin    nor   his  Di- 
vine   Master.   The  will  of  man,  it  has  been  already  remarked, 
never  acts,   except  in  consequence  of  some  prior  operation  ol 
the  mind.  I  may  be  conscious,  or  may  remember,  or  may  conceive, 
without  being-  able  to  account  for  these  acts  in  any  other  way, 
than  by  saying,  that  God  has  given  me  the  requisite  constitution 
of  mind  for  doing  these  things;  but  if  I -will,  choose,  or  determine, 
it  is  to  be  accounted  for,  by  saying,  "it  seemed  good  to  me  to 
determine;    I   perceived   something,   or  remembered,  or  con- 
ceived, or  felt  something,  which   proved  a  sufficient  motive  for 
my  choice;  or  I  thought  it  would  be  desirable  for  me  to  will  the 
performance  of  some  action."  Adam  chose  to  eat  of  the  forbid- 
den fruit  because  of  some   motive.    Perhaps  he  conceived  that  it 
would  render  him  wise;  or  had  such  a  perception  of  the  fruit  as 
was  followed  by  a  pleasing  sensation;  or  judged  that  he  should 
not  die,  since  Eve  did  not  appear  to  have  suffered  the  threatened 
curse;  or  imagined  that  he  had  misunderstood  the  declaration  of 
his  Creator;  or  desired  to  please  his  partner;  or  perhaps  all  these 
constituted  a  complex  motive  for   his  choice,  and  therefore  he 
chose  to  eat,  and  risk  the  consequences.  At  any  rate,  we  know, 
whatever  the  temptation  was,  that  it  appeared  to  be  good  to  him, 
at  the  time,  to  w/V/ what  he  did  will.  Some  of  his  thoughts  or  feel- 
ings were  such  as  to  prove  the  occasion  of  a  criminal  operation  of 
the  will. 

Since,  however,  all  the  mental  operations  of  our  first  parents 
were,  for  a  time,  perfectly  right,  how  came  any  of  them  to  be 
wrong?  In  attempting  to  give  a  satisfactory  reply,  we  state,  that 
there  were  evil  angels  in  existence,  who  were  voluntary,  mali- 
cious beings,  possessing  a  circumscribed  liberty.  One  of  these, 
called  the  old  Serpent,  desired  to  deceive  and  destroy  man.  Ik- 
was  permitted  to  make  an  effort,  and  for  this  purpose  to  asMime 
a  suitable  form.  Satan's  will  to  lie  was  not  dissevered  in  this  case 
from  his  faculty  of  doing  what  he  ivilted.  Having  power  and  liberty, 
he  stated  a  false  proposition  to  our  first  mother,  saying,  "  ye  shall 
not  surely  die;  for  God  doth  know  that  in  the  day  ye  eat  thereof, 
then  your  eyes  shall  be  opened;  and  ye  shall  be  as  gods,  knowing 
good  and  evil."  Our  mother  had  never  heard  a  lie  before,  and  pos- 
sibly did  not  know  that  there  was  any  such  being  as  a  liar,  crthe 
Devil,  in  existence.  She  gave  credit  to  the  voice  of  the  Tempter, 
when  she  should  have  accounted  his  speech  to  be  false,  because 
it  was  contrary  to  the  declaration  of  her  Creator,  whom  she  had 
no  reason  to  (list rust  She  sinned  in  that  very  moment  in  which 
she  first  began  to  doubt  the  veracity  of  God,  and  to  desire  fruit 
which  he  had  interdicted.  To  this  sin  of  thought,  desire,  and 
choice,  she  added  that  of  touching  and  tasting  the  forbidden 


■jOO  notes. 

fruit.  In  that  very  moment,  God  made  her  acquainted  with  good 
lost  and  evil  acquired;  for  it  was  an  immediate  punishment  to  be 
left  under  a  delusion  which  induced  her  to  present  the  fruit  to 
her  husband.  Hitherto  he  had  never  known  the  wiles  of  the  de- 
ceiver, and  was  as  unconscious  of  the  actual  temptations  of  the 
Devil  upon  his  mind,  as  we  are.  But  he  listened  to  the  proposals 
of  Eve,  through  whom  Satan  now  spoke,  with  some  desire  to 
partake  with  her  in  the  illicit  acquisition  of  dreadful  knowledge; 
and  sin  being  once  conceived  in  his  heart  began  to  multiply  sin- 
ful thoughts,  like  a  race  of  vipers.  The  lie  being  told  in  his 
hearing,  "ye  shall  not  surely  die,"  he  conceived  the  meaning  of 
the  proposition,  and  finally  believed  it  to  be  true.  Jehovah  did 
not  think  it  proper  to  cut  off  the  connexion  between  his  exter- 
nal organs  of  hearing  and  the  mental  faculty  of  perception:  nei- 
ther did  he  now  exert  any  gracious  influence  over  him,  to  bring 
to  his  remembrance  his  former  convictions  of  his  Maker's  truth, 
It  was  the  will  of  God  to  place  Adam  in  this  very  state  of  proba- 
tion. So  long  as  he  continued  innocent  and  good,  he  was  a  free 
moral  agent  under  the  immediate  influence  of  the  Holy  Spirit, 
who  regulated,  in  a  way  suited  to  his  faculties,  all  the  operations 
of  his  mind.  His  goodness  before  the  apostacy  was  not  the  result 
of  his  oivn  immediate  efficiency,  but  of  the  Spirit's  ultimate,  moral 
government;  for  there  is  no  being,  except  God,  who  is  independ- 
ently holy.  While  thus  under  the  propitious  government  of  God, 
hi  -was  not  put  to  the  proof.  His  holiness  was  a  proof  of  God's  suf- 
ficiency to  make  a  creature  holy  and  happy;  but  no  evidence 
that  even  an  innocent  creature  is  able  to  preserve  himself  in  a 
state  of  purity  and  felicity.  God  determined,  for  wise  reasons,  to 
prove  his  creature,  man;  and  he  put  him  therefore  into  a  state  of 
trial,  which  is  called  a  state  of  probation,  because  in  it  he  was  to 
be  proved,  and  receive  either  approbation  or  disapprobation.  The 
state  of  probation  was  constituted  by  God's  ceasing  to  exert  a 
positive  influence  on  man's  mind,  so  as  to  prevent  all  erroneous 
perceptions,  notions,  judgments  and  feelings  which  might  be 
the  motive  to  a  wrong  volition,  and  lead  to  a  sinful  action;  while 
at  the  same  time  the  Devil  in  Eve's  case,  and  Eve  in  Adam's 
case,  were  permitted  to  present  a  false  statement  to  the  mind. 
In  this  state,  which  was  calculated  to  try  our  first  father,  -was 
proof  made  of  the  creature  man;  and  he  exhibited  how  imperfect 
an  innocent  creature  is,  and  how  dependent  upon  the  gracious 
government  of  God;  for  "our  first  parents,  BEING  LEFT  to  the 
freedom  of  their  oivn  loill,  through  the  temptation  of  Satan,  trans- 
gressed the  commandment  of  God,  in  eating  the  forbidden  fruit, 
and  therebv  fell  from  the  estate  of  innocency  wherein  they  were 
created."  Having  made  man  capable  of  action,  and  having  given 
him  a  finile  liberty,  the  Deity  was  under  no  obligation,  even  to 
iiis  own  Attributes,  to  exert  a  positive  influence  over  him,  to 
make  him  always  remember  his  duty  and  act  aright,  h  was  not 
inconsistent  with  the  perfections  of  his  nature  to  leave  a  crea- 
iure,   possessing  a  finite  and  dependent  efficiency,  in  such  cir- 


NOTES.  301 

cumstances  a9  would  manifest  that  even  a  holy  creature  must  de- 
pend on  some  higher  being  than  himself  for  his  continuance  in 
holiness;  and  that  all  goodness  in  others  is  derived  from  the 
Godhead.  He  did  leave  man  to  himself,  and  to  the  influence  of 
Satan's  suggestions;  and  he  fell.  While  all  the  faculties  of  the 
mind  of  Adam  were  kept  under  the  immediate  influence  of  the 
Divine  Mind,  every  mental  operation  was  such  as  pleased  God; 
because  it  was  intelligent,  conscientious,  and  voluntary  con- 
formity to  his  law.  But  when  God,  to  prove  man,  brought  the 
same  faculties  into  a  state  of  probation,  such  mental  operations 
were  performed  as  incurred  his  righteous  displeasure.  When  the 
positive  influence  of  the  Deity  was  not  afforded,  then,  as  in  the 
absence  of  the  Sun,  thick  darkness  pervaded  the  moral  world. 
If  this  representation  be  true,  then  "  God  is  light,  and  m  him  is 
no  darkness  at  all:"  and  then,  God  is  no  more  the  author  of  sin, 
than  the  Sun  is  the  efficient  cause  of  the  blackness  of  midnight. 

In  the  moment  of  rebellion  the  state  of  probation  was  changed 
for  one  of  sin  and  misery.  In  this  state  our  first  parents  continued 
until  by  the  mercy  of  God  they  were  brought  into  a  state  of  sal- 
vation by  a  Redeemer,  and  thence  translated  into  the  state  of 
glory.  In  the  state  which  was  immediately  consequent  upon  the 
fall,  are  all  the  children  of  Adam  born:  and  in  the  same,  like 
him,  do  they  continue,  until  the  word  and  Spirit  bring  them 
life,  from  the  dead. 

In  the  language  of  the  holy  Scriptures,  every  thing  in  a  moral 
agent,  which  is  displeasing  to  God,  defective  in  the  estimation  of 
the  law,  and  opposed  to  the  divine  nature,  is  sinful. 

Some  are  pleased  to  define  sinfulness,  in  such  a  manner  as  to 
exclude  every  thing  but  actual  transgressions.  Others  make  it 
consist  wholly  in  a  wrong  act  of  the  will.  We  have  no  objection 
to  their  definition  but  this,  that  it  is  not  consonant  to  the  lan- 
guage of  the  Bible.  If  they  choose  to  affirm  that  nothing  shall  be 
called  sinful,  but  an  actual  volition  which  is  contrary  to  the  law 
of  God,  we  affirm,  that  many  things  are  offensive  to  God  and  de- 
structive to  the  souls  of  men,  which  they  do  not  allow  to  be  sin- 
ful. "  The  thoughts  of  the  wicked  are  an  abomination  to  the 
Lord."  Prov.  xv.  26.  We  affirm  that  sin  "  is  any  transgression  of 
the  law,"  and  it  is  also  "  any  want  of  conformity  unto"  the  re- 
vealed will  of  Heaven.  A  moral  defect,  a  neglect  of  duty,  an  in- 
nate depravity,  an  injurious  thought,  we  denominate  sinful.  Any 
thing  in  the  nature  of  a  moral  agent  which  separates  him  from 
the  holy  God,  any  action  which  is  forbidden,  any  moral  impurity, 
or  deficiency,  is  represented  by  the  same  general  word.  Sin  is 
taken  in  this  extensive  sense  for  all  sinfulness  in  the  declaration 
that  "  by  one  man  sin  entered  into  the  world;"  for  the  apostle 
did  not  intend  to  convey  merely  the  truth,  that  positive  crimes 
have  entered  into  the  world  by  one  man;  but  that  through  Adam 
every  moral  evil  had  entered;  and  especially  that  depravity  of 
man  which  is  the  cause  of  actual  transgression.  At  any  rate, 
we  have  as  good  a  right  to  define  the  meaning  of  the  words 

26* 


302  NOTES. 

which  we  use  as  other  teachers,  and  we  wish  to  be  understood  to 
assert  that  by  one  man  entered  into  the  world  all  the  moral  evil, 
and  its  consequences;  which  subsist  in  the  family  of  Adam.  David 
sa) s,  "in  sin  did  my  mother  conceive  me;"  in  which  place  the 
word  sin  is  applied  to  a  fallen  state,  and  not  to  a  moral  action. 
Ps.  li.  5.  Solomon  says,  «*  the  thought  of  foolishness  is  sin." 
Prov.  xxiv.  9.  Not  to  perform  a  vow,  which  is  lawful  in  itself; 
and  not  to  believe  in  Jesus  Christ,  is  sin.  Dent,  xxiii.  21.  and 
John  xvi.  9.  Indeed  the  neglect  of  any  duty  is  as  much  sin,  as  the 
violation  of  any  positive  precept;  and  all  wickedness,  impurity  of 
thought,  irregularity  of  desire,  is  as  much  sin  as  a  rebellous  ope- 
ration of  the  will. 

That  estate  of  mind  too,  in  which  man  acts  and  is  treated  like 
a  sinner,  is  called  a  state  of  sin.  Such  a  state  as  this  was  produced 
by  Adam's  conduct  in  departing  from  God.  After  he  had  sinned, 
such  was  his  situation  in  relation  to  God,  that  it  was  natural  for 
him  to  perceive  indications  of  God's  anger;  to  conceive  of  his 
Maker  as  his  enemy;  io  judge  that  his  own  case  was  hopeless;  to 
infer  from  several  considerations  that  all  attempts  at  future  obe- 
dience would  be  useless;  to  renumber  his  transgression  with 
selfish  regret;  to  reason  against  the  divine  goodness;  to  hate  the 
Divine  Providence  which  brought  him  into  a  state  of  trial:  to 
feel  some  resentment  against  his  partner;  and  to  justify  himself, 
while  he  chose  to  escape  from  the  presence  of  the  Lord.  Had  he 
been  left  in  this  state,  without  any  exhibition  of  the  gospel;  he 
would  as  naturally  have  hated,  dreaded,  feared  and  condemned 
the  Lord,  as  do  the  devils,  to  whom  hope  never  came.  The 
change  of  character  which  had  taken  place  was  in  Adam;  and  un- 
less Jehovah  had  changed  too,  so  as  to  favour  iniquity  and  have 
fellowship  with  transgressors,  it  was  impossible  that  Adam  should 
not  have  felt  opposition  to  his  Maker,  so  long  as  he  conceived 
himself  to  be  an  object  of  disapprobation  and  punishment.  It 
would  have  been  natural  for  all  beings  possessing  his  faculties, 
and  existing  in  the  state  in  which  he  did,  after  they  should  have 
transgressed,  to  have  thought,  felt,  willed,  and  acted  as  he  did, 
and  thus  to  have  experienced  a  change  of  their  mental  nature; 
ao  as  to  become  "  by  nature,  children  of  wrath." 

From  the  apostacy  of  our  first  parents  resulted  immediately 
the  most  unhappy  effects  in  relation  to  themselves.  The  Lord  is 
of  purer  eyes  than  to  behold  iniquity.  He  will  not  be  contemned, 
nor  mocked,  with  impunity.  When  some  of  the  angels  sinned, 
he  thrust  them  from  his  presence  ami  confined  them  in  chains, 
under  darkness,  against  the  judgment  of  the  great  day.  God  is  a 
holy  God,  and  this  is  his  honour  among  all  celestial  beings.  Shall 
he  then  in  favour  of  man,  suffer  his  character  to  be  abused,  and 
Lis  government  subverted? 

" He  scrupled  not  to  eat, 

"Against  his  better  knowledge;  not  deceived, 
'But  fondly  overcome  with  female  charm. 


NOTES,  303 

"Earth  trembled  from  her  entrails,  as  again 

u  In  pangs:  and  Nature  gave  a  second  groan; 

"  Sky  lour'd,  and  muttering  thunder  some  sad  drops 

"Wept,  at  completing  of  the  mortal  sin 

"  Original." 

No  sooner  had  the  first  pair  become  sinners,  than  God  began  to 
inflict  the  punishment  which  they  merited.  He  withdrew  his 
kind  and  gracious  presence,  so  that  he  was  no  longer  in  their 
hearts  the  God  of  love.  No  longer  would  he  hold  friendly  com- 
munion with  them,  and  afford  them  heavenly  knowledge.  From 
the  moment  of  the  fall  he  began  to  treat  them  as  a  Father,  angry 
with  his  children.  He  caused  their  consciences  to  accuse  them, 
and  filled  their  minds  with  the  painful  emotions  of  fear  and 
shame.  Immediately  upon  eating  the  forbidden  fruit,  by  which 
they  contemned  the  first  external  ordinance  of  religion,  our 
guilty  progenitors  died  a  spiritual  death.  They  were  separated 
from  God;  the  divine  life  in  them  ceased,  and  they  were  de- 
prived of  the  true  knowledge,  and  love  of  God.  They  died  also 
in  a  legal  sense,  for  they  were  no  longer  alive  to  the  blessings 
of  perfect  Obedience.  They  came  under  sentence  of  condemna- 
tion, and  their  well  founded  hopes  of  eternal  life  by  the  law 
were  all  extinguished.  Indeed,  all  possibility  of  life  by  the  law 
was  now  at  end  for  ever;  and  any  other  way  of  life  was  unknown, 
till  God  revealed  it.  As  a  further  testimony  of  his  displeasure, 
God  caused  their  bodies  to  become  the  abode  of  diseases  and 
pain:  so  that  they  began  to  die,  in  the  most  literal  sense.  They 
were  made  mortal  from  the  first  moment  of  transgression;  and 
the  ground,  the  irrational  creatures,  and  even  the  material  hea- 
vens were  cursed  on  account  of  rebel  man.  Now  the  earth  began 
to  produce  thorns,  briers,  and  vegetable  poisons:  the  animals, 
harmless  before,  began  to  prey  upon  one  another,  and  thunders, 
storms,  and  tempests  occupied  the  atmosphere.  All  the  disorders 
of  the  animal  and  material  world  are  designed  to  afflict  man,  in 
testimony  of  Jehovah's  displeasure  against  all  sin.  But  alas!  the 
effects  of  the  apostacy  were  not  confined  to  our  ancestors  and 
the  inferior  works  of  God.  One  sin  ruined  the  world.  We  feel  its 
effects;  we  groan  under  its  curse:  for 

The  apostacy  of  Adam  has  introduced  sin  into  all  the  genera- 
tions and  individuals  of  his  posterity.  By  one  man  sin  entered  into 
the  -world  of  mankind;  and  death  by  sin,'  and  so  death  passed  upon 
all  men;  for  that  all  have  sinned.  All  men  might  have  become  sin- 
ners, as  our  first  parents  did,  by  a  personal  fall,  and  would  have 
done  so,  had  they  all  been  created  in  a  state  of  innocence,  and 
had  they  entered  on  a  state  of  probation,  under  the  same  liabi- 
lity to  temptation.  But  they  become  sinners  in  a  different  way, 
and  without  ever  having  personally  known  a  state  of  innocence 
and  probation.  From  the  moment  of  the  general  apostasy,  God 
concluded*  the  whole  human  family  in  unbelief:  or  he  shut  up  all, 

*  Kom.  xi.  32. 


304  NOTES. 

as  rebels  who  need  to  be  pardoned;  and  who,  if  saved  at  all, 
must  be  saved  by  grace.  That  all  men  are  made  sinners  through 
Adam,  need  not  be  proved,  since  the  Holy  Spirit  testifies  in  the 
plainest,  and  most  positive  language,  that  "  by  one  man's  dis- 
obedience many  were  made  sinners,"  that  "  by  the  offence  of 
one,  judgment  came  upon  all  men  to  condemnation,"  and  in  an- 
other place,*  that  "in  Adam  all  die;"  but  it  is  requisite  that  the 
fact  should  be  explained,  and  the  doctrine  defended  against  the 
objections  of  unbelievers. 

In  explanation  we  allege, 

1.  That  the  Creator  has  established  such  an  order  among  all 
his  productive  creatures,  that  the  offspring  resembles  the  pa- 
rent. This  we  find  to  be  a  law  in  the  vegetable  and  animal  king- 
doms. Poisonous  seeds  produce  poisonous  trees  and  fruits,  in- 
stead of  esculent  roots.  Men  do  not  gather  grapes  of  thorns,  nor 
figs  of  thistles.  Each  kind  of  grain  bears  the  same,  so  that  you  do. 
not  expect  tares  from  wheat,  nor  wheat  from  tares.  In  like  man- 
ner the  fishes,  birds,  and  quadrupeds,  all  that  live  in  the  earth, 
air,  or  sea,  procreate  an  offspring  like  their  parents;  and  of 
Adam  after  his  fall,  we  read,  that  he  "begat  a  son  in  his  own 
likeness."  It  was  according  to  the  established  course  of  God's 
government,  and  the  nature  of  things,  that  Adam's  children 
should  be  neither  saints,  nor  angels,  nor  devils,  but  men  in  a  de- 
graded condition,  men  who  enter  at  birth  into  a  state  of  sin  and 
misery.  If  any  one  complains  of  this  as  unjust,  he  might  with  as 
much  propriety  blame  his  Maker,  for  not  causing  the  lioness  to 
bring  forth  a  lamb.  It  is  notorious  that  God  has  established  a  con- 
nexion between  all  kinds  of  parents  and  their  posterity;  and  if 
any  one  is  wiser  or  more  just  than  the  great  God,  let  him  call 
his  Maker  into  judgment;  and  ascertain  whose  counsel  shall 
stand. 

««  Who  can  bring  a  clean  thing  out  of  an  unclean?  not  one.f 
What  is  man  that  he  should  be  clean?  and  he  which  is  born  of  a 
woman,  that  he  should  be  righteous?*  That  which  is  born  of 
the  flesh  is  flesh. "§  That  which  proceeds  from  degraded,  de- 
praved human  nature,  possesses  no  higher  character  than  that 
of  its  original.  From  the  analogy  which  subsists  between  God's 
works,  it  mitfht  have  been  expected,  that  if  the  first  man  fell 
into  a  state  of  sin  and  misery,  all  his  children  would  have  been 
born  in  that  same  fallen  condition.  Had  Adam  been  produced  in 
heaven,  and  afterwards  sent  to  this  world  to  reside,  on  account 
of  sin.  it  would  have  been  expected  that  all  his  children  should 
have  been  born  in  this  world  and  not  in  the  celestial  rt-gions. 
Hence,  after  he  became  earthly  and  sensual,  his  offspring  be- 
came earthly  and  s<  usual  too.  The  fall  of  the  whole  human  race, 
tlu ■■•(  fore,  with  their  progenitor,  was  according  to  the  established 
course  of  nature.  Wc  allege, 

♦ICor.  xv.  22.    fJobxiv.4.    *Jobxv.l4.    $  John  hi.  6. 


NOTES.  305 

2.  That  many  of  God's  creatures  suffer  through  the  misconduct 
of  others.  We  know  this  to  be  a  fact,  which  frequently  occurs 
under  the  providential  government  of  God.  It  is  not  unrighteous 
in  him  to  Buffer  such  results  to  take  place;  for  there  is  no  un- 
righteousness with  God.  Who  does  not  know,  that  when  the 
merciless  man  abuses  his  beast,  the  irrational  creature  of  God 
experiences  pain  through  the  rational?  This  poor  beast  of  burden 
is  under  the  care  of  God,  who  is  not  insensible  to  the  happiness 
even  of  the  ravens  and  young  liens;  and  yet  he  suffers,  for  the 
present,  the  injurious  master  to  abuse  one  of  Jehovah's  sensitive 
charge. 

Under  the  same  all-wise  providence,  if  a  wicked  man  should 
smite  the  good,  or  slander  them,  they  might  feel  pain,  which  no 
man  can  prove  that  justice  or  goodness  requires  the  Lord  to 
prevent.  Should  an  agent  squander  his  employer's  estate,  or 
shoidd  servants,  or  representatives  prove  unfaithful,  the  injured 
would  suffer  through  the  injurious.  Should  one,  without  any 
negligence  or  fault  on  his  part,  become  connected  with  a  partner 
who  should  prove  worse  than  Job's  wife,  he  would  suffer;  and 
should  parents  neglect  their  duty,  their  children  might  feel  the 
miserable  effects  of  their  misconduct  through  life.  Every  body 
knows  that  under  the  government  of  the  Supreme  Being,  the 
natural  defects,  and  diseases  of  parents  may  be  entailed  on  their 
posterity.  But  who  for  all  this  dare  accuse  his  God  of  maladmi- 
nistration? If  it  is  not  unjust  in  God  to  have  cursed  the  ground, 
and  to  have  afflicted  the  brute  creation  for  man's  sake;  if  it  is 
not  unholy  in  Providence  to  suffer  a  man  to  injure  his  horse,  or 
a  parent  his  child,  or  a  man  his  neighbour,  who  can  prove  that 
it  is  unjust  in  God  to  implicate  the  whole  human  race  in  Adam's 
transgression?  We  may  dispute,  but  we  had  better  be  wise. 
What  would  our  remonstrances  effect?  The  fact  that  all  men  suf- 
fer, and  all  men  die,  is  sufficient  to  prove  that  God  imputed  the 
sin  of  Adam  to  his  whole  race.  He  determined  that  on  account 
of  the  sin  of  the  progenitor  of  the  human  race,  he  would  treat 
them  all  like  sinners,  that  he  would  hold  them  all  liable  to  pu- 
nishment, as  a  suitable  indication  of  his  hatred  of  every  sin.  The 
Lord  imputes  Adam's  sin  to  all  men,  just  as  he  imputes  Christ's 
righte  onsness  to  all  believers.  He  neither  believes  nor  affirms, 
that  a  renewed  person  has  himself  rendered  that  obedience  to 
the  Law  which  Christ  rendered;  but  he  determines  to  treat  the 
renewed  person  as  if  Christ's  actions  and  sufferings  had  been  his 
own;  endured  and  performed  by  himself.  In  like  manner,  the 
Lord  neither  believes  nor  affirms,  that  all  of  Adam's  children  per- 
formed the  action  which  Adam  did,  except  by  him  as  their  re- 
presentative; but  he  determined  to  treat  them  all  as  if  they  had 
actually  apostatised.  He  does  treat  them  in  this  manner;  for  they 
Were  in  him  as  all  the  branches  of  a  tr<=e  were  in  the  root;  and 
as  all  the  grain  which  is  ever  to  spring  from  a  kernel  of  corn,  may 
he  said  to  be  in  that  kernel,  We  proceed  to  allege,  as  au  answer  to 
all  objections, 


306  NOTES. 

3.  That  since  Adam  apostatised,  the  imputation  of  his  sin  is 
favourable  to  mankind.  The  fall  of  man  is  a  matter  of  deep  la- 
mentation; for  had  Adam  obeyed  during  all  his  state  of  probation, 
as  the  public  head  of  the  whole  family)  all  would  have  been  con- 
firmed in  knowledge,  righteousness  and  true  holiness:  and  thus 
would  have  been  saved  through  the  righteousness  of  the  first 
Adam.  Since,  however,  Adam  did  not  prove  the  occasion  of 
our  being  entitled  by  covenant  right  to  eternal  life,  the  imputa- 
tion of  his  sin  is  so  far  from  being  prejudicial,  that  it  is  advan- 
tageous to  us.  That  all  may  understand  this  proposition,  let  us 
suppose  it  were  yet  to  be  decided,  whether  the  individuals  of 
our  race  were  to  fall  or  not.  It  would  then  remain  to  be  decided, 
concerning  each  one,  whether  a  Saviour  should  be  provided  for 
him  or  not.  This  being  uncertain,  every  man  would  need,  after 
transgression,  the  provision  of  a  Saviour  in  particular  for  himself, 
and  a"  revelation  to  acquaint  him  with  that  provision.  Suppose 
that  children;  who  were  to  stand  or  fall  for  themselves,  had  been 
exposed  to  such  temptations  as  our  first  parents  experienced, 
and,  in  addition,  to  the  pernicious  example  of  fallen  Adam  and 
Eve;  is  it  not  certain,  that  every  child  of  Adam's  race  would 
have    been    more    likely    to    apostatise    than    his    progenitors 

Had  we  come  into  the  world  without  the  imputation  of  Adam's 
transgression,  we  should  have  been  under  the  covenant  of  works, 
and  then  every  man,  with  more  disadvantages  than  the  perfect 
first  man,  would  have  obtained  eternal  life  only  by  sinless  obedi- 
ence. Had  he  sinned  he  would  have  been  for  ever  excluded 
from  the  hope  of  everlasting  bliss,  because  the  new  covenant 
which  offers  salvation  by  grace,  could  not  have  existed,  could 
not  have  been  proposed  upon  any  other  supposition  than  this, 
that  the  whole  world  was  guilty  before  God,  and  therefore  in 
need  of  grace.  It  is  only  the  imputation  of  Adam's  sin  to  the 
whole  world  whch  prepares  the  way  for  this  introduction  of  the 
gospel  of  the  new  covenant  to  the  whole  world.  If  men  existed 
here,  in  the  same  state  in  which  Adam  did  before  the  fall,  the  Lord 
would  say  to  them  "  be  perfectly  obedient  and  live."  It  would  be 
improper  that  they  should  hear  one  word  of  a  Saviour  until  they 
had  fallen,  for  should  they  hear  of  a  Saviour  conditionally  provided, 
their  state  of  probation  could  not  be  a  complete  one,  since  they 
woidd  know  in  innocence  that  sin  was  not  without  remedy;  and 
then  would  they  not  have  so  many  motives  to  perseverance  in  holi- 
ness as  Adam,  who  knew  nol  before  the  fall,  that  there  was  any 
possibility  of  pardoning  transgression.  Since,  then,  no  man,  after 
Adam's  offence,  could  have  been  certain  of  heav<  n  by  his  own 
perseverance  for  ever  in  the  performance  of  duty,  I  repeat  it, 
that  the  imputation  of  Adam's  sin  to  all  men  isfa\ourable  t<»  them, 
because  it  introduced  them  a1  once  to  "  a  better  covenant.*" 
The  old  covenant^  the  wv\  ol  salvation  hv  law,  made  nothing  per- 
fect;  no,   not  the  first  pair:  but  the  bringing  in  oj  a  belter  covtnaiitf 


NOTES.  807 

winch  secures  to  sinners  salvation  through  Jesus  Christ,  did  se- 
cure perfection  to  all  who  are  included  in  it.  The  law  could  not 
save  one,  who  h.;d  the  fairest  opportunity,  and  the  most  reasona- 
ble probation;  but  the  gospel  will  save  a  great  company,  which 
no  man  can  number.  Thanks  be  unto  God,  then,  that  he  resolv- 
ed to  treat  us  Amen  who  might  be  saved  by  believing  on  the  all- 
sufficient  Jesus,  and  not  as  beings  ignorant  of  any  way  of  eternal 
life  but  that  of  sinless  perfection.  Instead  of  requiring  us  to 
enter  into  a  state  of  probation  as  Adam,  the  Lord  graciously 
declares,  that  he  will  consider  the  probation  of  our  father  as 
the  trial  of  all  men;  and  will  now  freely  bestow  on  them  right- 
eousness through  a  Redeemer.  He  no  longer  says,  -work  for 
eternal  life,  but  receive  it,  in  my  Son,  who  has  merited  it  for  you. 

The  Lord's  judgment  is  according  to  truth;  and  he  judges  that 
one  transgression  is  such  an  accursed  evil,  that  it  ought  to  blast 
all  the  fair  prospects  of  a  race  of  men,  if  their  natural  head  and 
representative  is  guilty  of  it.  So  great  and  glorious  is  our  Lod, 
and  so  horrible  all  disobedience  to  him,  that  he  displays  his  in- 
dignation against  one  transgression  in  relation  to  an  external  or- 
dinance of  worship,  by  inflicting  pain  not  only  on  men  in  general, 
but  upon  all  the  sensitive  beings  which  belong  to  man's  dominion. 
Because  God  gave  the  brutes  for  a  possession  to  Adam,  he  was 
pleased  to  make  them,  with  the  earth,  and  air,  manifrst  the  di- 
vine displeasure  against  rebellion.  Yes,  cursed  is  the  very 
ground,  because  of  sin.  Thorns  and  thistles  it  must  bring  forth, 
until  tlie  restitution  of  all  things.  How  great  then  should  be  our 
indignation  against  every  thing  which  is  displeasing  to  our  Maker? 
What  sorrow  should  we  feel  that  any  of  our  race  should  have 
merited  the  wrath  of  God!  It  is  no  thanks  to  us,  that  one  of  our 
sins  does  not  ruin  a  world;  for  had  the  covenant  of  works  been 
made  witii  us,  as  it  was  with  Adam,  this  would  have  been  the  re- 
sult. No  human  being  can  foresee,  or  imagine,  what  mischief 
might  spring  from  one  case  of  iniquity,  were  not  the  justice  and 
the  grace  of  God  to  prevent  it  from  taking  its  natural  course. 
Well,  then,  may  we  repent  and  humble  ourselves  before  the 
Lord;  for  if  he  should  exec  ute  full  vengence  on  each  transgressor, 
who  would  not  be  damned? 

We  cannot  repent  for  Adam's  sin,  but  we  may  hate  it;  and  in 
like  manner  may  hate  every  object  which  is  offensive  to  God,  and 
which  separates  us  from  the  perfect  enjoyment  of  him.  Any 
thing  in  my  body  or  soul  which  inclines,  or  tempts  me,  to  per- 
form actual  sin,  is  latent  sin,  is  innate  or  acquired  depravity  of 
nature.  Any  thing  in  man's  state,  or  condition,  which  seduces 
him  from  God  is  hateful;  and  is  a  testimony  of  the  divine  hatred  of 
iniquity.  Job  repented  of  his  own  sinful  a ctions;  but  of  himself, 
yea,  of  himself  considered  as  a  polluted  moral  being,  he  said,  "  I 
abhor  myself."  Our  "  first  father  hath  sinned;  "  wherefore  the 
Lord  hath  "  profaned  the  princes  of  the  sanctuary;"*  as  a  mani- 

Isa.  xliii.  27 y  28. 


303  NOTES. 

festalion  of  his  displeasure:  but  in  mercy  he  says,  "  I,  even  I  am 
he  that  blotteth  out  thy  transgressions  for  mine  own  sake."  Let 
us  then  come  before  the  Lord,  saying,  "  behold,  tv  e  were  shapen 
in  iniquity,  and  in  sin  did  our  mothers  conceive  us  We  acknow- 
ledge, O  Lord,  our  wickedness,  and  the  iniquity  of  our  fathers; 
for  we  have  sinned  against  thee.  Do  not  abhor  us  for  thy  name 
sake;  do  not  disgrace  the  throne  of  thy  glory;  remember,  break 
not  thy  covenant  with  us:"   and  thine  shall  be  the  glory  for  ever. 

END    OF   THE    NOTES. 


